manfullye vvhiche tempteth vs to sinne and this resistāce ought to be made in suche perfect maner as vve yealde not vvittinglye and vvillinglie to any fyn vvhat soeuer ether in vvorke vvorde or consent of harte in so muche that vvhoe so euer snould geeue secret consent of minde to the performance of a sinne yf he had time place and abilytie therunto is condemned by the holye scripture in that sinne euen as yf he had committed the same novv in acte And touchinge the second vvhiche is good vvoorkes vve are vvilled to doe them abundantlie diligentlie ioyfullye and ineessantlie for so saieth the scripture VVhas soeuer thy hand can doe doe it 〈◊〉 And againe vvalke vvorthie of God fructyfiynge in euerie good vvoorke And againe S. Paule sayeth Let vs doe good vvorkes vnto all men and agayne in the verie same place let vs neuer leaue of to doe good for the tyme vvill come vvhen vve shall reape 〈◊〉 end And in an other place he vvilleth vs to be stable immoueable and abundant in good vvorckes knovvinge that our laboure shall not be vnprofitable By this it may be seene deare brother vvhat a perfect creature is a good Christian that is as S. Paule describeth hym the handvvorke of God and creature of Christ to good vvorkes vvherin he hathe prepared that he should vvalcke It appeareth I saye vvhat an exacte lyfe the trevv lyfe of a Christian is vvhich is a continuall resistance of all sinne bothe in thought vvord and deede and a performāce or exercise of all good vvoorkes that possiblie he can deuise to doe VVhat an Angelicall lyfe is this nay more than Angelicall for that Angels beinge novv placed in their glorie haue neither temptation of sinne to resist nor can doe any meritorious vvorke as vve maye If Christians did liue accordinge to this their devvtie that is in doinge all good that they might and neuer consentinge to euill vvhat needed there almost any temporall lavves vvhat a goodlye cōmon vvealth vvere Christianitie vvhoe vvill novv maruaile of the happy dayes of our forefathers vvherin such simplicitie such trueth such cōscience such almes deedes such sinceritie such vertue such religion and deuotion is reported to haue ben the cause vvas for that they studied vppon thes tvvo pointes of a Christian mans devvtie and laboured for the performance therof euerye man as God gaue hym 〈◊〉 And vve because vve looke not into thes matters are become as loose and vvicked in lyfe as euer the gentiles or infidels vvere And yet is God the same God still and vvill accept at our handes no other accounte than he did of our forefathers for the perfourmance of thes tvvo partes of ourdevvtie towardes hym VVhat than shall become of vs which doe not lyue in anye parte as they did And to enter yet some what more into the particuler consideration of thes thinges whoe is there now a dayes amongest cōmon Christians for no dout there be in secrette manye seruauntes of God which doe it but of those which beare the name of Christians and most sturr abrode in the world whoe is there I saye that taketh any payne aboute the first pointe that is towchinge the resistinge of the concupiscence of sinne which concupiscence or naturall motion to sinne remayninge in vs as a remnant of our naturall maladie in punishment of the sinne of our first father Adam is left in vs now after baptisme ad agonem that is to stryue withall and to resist and by resistinge to merit increase of glorie in heauen But alas hovv manie there vvhich doe resist as they should thes euill motions of concupiscence whoe dothe euer examine his conscience of the same whoe doth not yelde commonlye consent of harte to euerye motion that commeth with pleasure of couetousnes of anger of reuenge of pryde of ámbition and aboue all of lecherie and other filthye synnes of the fleshe knowinge notwithstandinge by the protestation of our Saueour Christ him selfe that euerye such consent of harte is as much in substance of synne as the act and maketh the soule guiltie of eternall damnation It is a wounderfull matter to cōsider able to make a man astonnyed to thincke what greate care seare diligence and laboure good men in old tymes did take about this matter of resistinge synne and how lytle we take now Iob the iusl hauinge lesse cause to feare than we saieth of hym selfe I did feare all my doinges o lord consideringe that thovv doest not pardon such as offende the. But the good kynge Dauid whiche had now tasted gods heauie hande for consentinge to sinne before she wethe him selfe yet more carefull and fearefull in the matter when he saieth I did meditate in the night tyme together vvith my harte and it vvas my vvhole exercise I did 〈◊〉 or svveepe myne ovvne spirite vvithe in me what a diligent examination of his conscience thoughtes and cogitations was this in a kynge and all this was for the auoidinge and resistinge of synne as allso it was in S. Paule woe examined his conscience so narrowly and resisted all temptations with suche diligence and attention as he could pronounce of hym selfe that to his knoledge he was guyltie of nothinge albeit he doth confesse in an other place that he had most vile and strong temptations of the fleshe layed vppon him of the deuill by Gods permission marye yet by the grace of Christ he resisted and ouercame all Forthe better performance wherof it is liklye that he vsed also these externall helpes and remedies of much fastinge lōge prayinge painefull watchinge and seuere chastisinge of his bodie wherof he maketh mention in his writinges As also all godlye men by his example haue vsed the lyke helpes sence for the better resistinge of synfull temptations when neede requyred I meane tbe helpes of abstinence fastinge watchinge prayer chastisinge of the bodie by heareclothe lyinge on the grownde beatinge and the like VVherof I coulde here recite greate store of exāples out of the holye fathers But he which would reade many heaped togyther in euerye one of thes particuler pointes let him reade the worckes of Iohn Cassian the Eremite which wrote almost twelue hundred yeres past of the doinges of mounkes and other the best Christiās in his dayes or let him reade Marcus Marulus exāples of the lyues of the auncient fathers gathered owt of this Cassian S. Iherome and others where he shall reade manye thinges that will make hym wounder and afeard also if he be not past feare to see what extreame payne and diligence these first Christiās tooke in watchinge euerye litle fleight of the deuill and in resistinge euerie litle temptation or cogitatiō of synne wheras we neuer thincke of the matter nor make accounte ether of cogitation cōsent of harte worde or vvorke but doe yelde to all vvhat soeuer our concupiscēce moueth vs vnto doe svvallovv dovvne
this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
that by so many hills and dales and daungerouse places neuer passed by the before and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so for this iourney hath farr more neede of cōsideratiō than that beinge much more subiecte to bypathes and daungers euerie pleasure of this vvorld euery lust euerye dissolute thought euery alluringe sight temptynge sovvnde euery deuill vppon the earthe or instrument of his vvhich are infinite beynge a theefe and lyenge in vvayte to spoyle the to distroie the vppon this vvaye tovvardes heauen VVherefore I vvould gyue counsayle to euery vvyse passenger to looke vvell aboute hym and at leaste vvyse once a daye to enter into consideratiō of his estate of the estate of his treasure vvhiche he carryethe vvith hym in a brickle vessell as Sainct Paule affirmethe I meane his soule vvhiche maye as soone be lost by incōsideratiō as the smalleste nysest Ievvell in this vvorld as partlye shall appeare by that vvhich heerafter I haue vvriten for the helpe of this cōsideratiō vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our saluation For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve shee could not but speedilie reforme hir selfe vvith infinite myslyke and detestation of hir former course As for example if she cōsidered thorovvghly that her onely commynge into this lyfe vvas to attēde to the seruice of God and that shee notvvithstandinge attendethe onely or the moste parte to the vanyties of this vvorld that shee must geeue accompt at the last daye of euery ydle vvorde yet that shee makethe none accōpt not onely of vvordes but also nor of euyll deedes That nofornicator no adulterer no vsurer no couetouse or vncleane persone shall euer enioye the kingdome of heauen as the scripture saiethe and yet she thincketh to'goe thither lyuinge in the same vices That one onely sinne hathe bene sufficient to damne many thousandes togither and yet shee beinge Looden vvithe manye thinckethe to escape that the vvaye to heauen is harde strayte and paynefull by the affirmation of God hym selfe yet shee thinckethe to goe in lyuinge in pleasures delytes of the vvorlde that all hollye saintes that euer vvere as the Arostles mother of Christ her selff vvithe all good men since chose to them selues to lyue an austere lyfe in fastinge prayenge punishinge there bodyes the lyke and for all this lyued in feare and tremblinge of the iudgmētes of God and shee attendinge to none of thes thinges but folovvinge her pastimes makethe no doubt of her ovvne estate If I saye my soule or any other dyd in deede and in earneste consider these thinges or the leaste parte of a thousād more that might be considered vvhich our Christian faithe doethe teache vs to be true she vvold not vvander as the moste parte of Christian soules doe in suche desperat perill thorovve vvant of consideration VVhat makethe theiues to seeme madde vnto vvyse men that seinge so manye hanged dayly for theefte before their eyes vvill yet notvvithstundinge steale agayne but onlye lacke of cōsideratiō and the verie same cause makethe the wisest mē of the world to seeme very fooles and vvorse than frantickes vnto God and good men that knovvinge the vanities of the vvorld daunger of sinnfull lyfe doe folovve soe muche the one and feare so litle the other If a lawe vvere make by the authoritie of man that vvhoesoeuer should ad vēture to drincke vvyne should vithout delaye holde his hand but halfe an houre in the fyre or in boylinge leade for a punyshemēt I thincke manye vvould forbeare vvyne albeit 〈◊〉 they loued the same and yet a lavve beynge made by the eternall maiestie of God that vvhoe so euer committhe sinne shall boyle euerlastinglye in the fire of hell vvithoute ease or end Many men for lacke of consideration doe committ sinne vvithe as litle feare as they do eate or drincke To conclude therfore consideration is a moste necessarie thinge to be taken in hande especially in these our dayes vvherein vanitie hathe so'muche preuayled vvithe the moste as it semethe to be true vvisdome the contrarie thereof to be more follye and contemptible simplicitie But I doubt not by the assistance of God and helpe of consideration to discouer in that vvhiche followethe the erroure of this matter vnto the discrete reader vvhiche is not vvillfully blynded or obstinatlye geuen ouer vnto the captiuitie of his ghostly ennemye for some suche men therebe of vvhome God sayethe as it vvere pytyeng and lamentinge their case they haue made aleague vvithe deathe a couenant vvithe hell it selfe that is they vvill not come oute of the daunger vvherin they be but vvill headelonglye caste them selues into enerlastinge perdition rather than by consideration of their estate to recouer to thē selues eternall lyfe and glorie from which deadly obstinacie our Lorde of his mercye deliuer vs all Of the ende for vvhich man vvas created and placed in this vvorld CHAP. III. NOvve then in the name of almightie God and vvith the assistauce of his most holy spirite let the Christiā man or vvoman desirous of saluation first of all consider attentyuely as a good marchand factour is vvonte to doe vvhen he is arriued in a strāge countrye or as a captaine sent by his prince to some great exployte is accustomed vvhen he comethe to the place appointed that is to thinke for vvhat cause he came thither vvhy he vvas sent to vvhat ende vvhat to attempt vvhat to prosecute vvhat to performe vvhat shal be expected and required at his handes vpon his returne by hym that sent hym thither for these cogitations no donbt shall styrre hym vpp to attende to that vvhich he came for and not to employe hym selff in impertinent affayres The lyke I saye vvould I haue a Christian to consider and to aske of hym selfe vvhye to vvhat ende vvas he created of God and sent hither into this vvorlde vvhat to doe vvherin to bestovve his dayes he shall finde for no other cause or ende but onely to serue God in this life by that seruice to gayne euerlastinge glorye in the life to come This vvas the conditiō of our creation and this vvas the onelie consideration of our redemptiō prophesied by zacharie before vve vvere yet redeemed that vve beinge deliuered from the handes of our enymyes might serue hym in holynes and instice all the dayes of our lyfe Of this it foloweth first that seinge the ende and finall cause of our beynge in this worlde is to serue God in this lyfe therby to gayne heauen in the next that what so euer we doe or endeuour or bestowe our tyme in eyther contrarie or impertinent to this ende whyche is onely to the
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
vs by coueringe our neckes onelie with his yoke and burden so lightned and sweetned by his holy grace as the bearinge therof is not trauailsome but most easie pleasant and confortable as hathe bene shewed An other cause why this yoke is so sweete this burden so light and this vvaie of gods commaundemētes so pleasant to good men is loue loue I meane tovvards God whose commaundementes they are for euery man can tell and hathe experienced in hym selfe what a strong passion the passion of loue is and how it maketh easie the verie greatest paynes that are in this world VVhat maketh the mother to take suche paynes in the bringing vpp of her child but onelie loue what causeth the wyfe to sytt so attentyue at the bedde syde of her sycke husbande but onelie loue what moueth the beastes and byrdes of the ayer to spare from their owne foode and to endaunger their own lyues for the feedinge and defendinge of their litle ones but onelie the force of loue S. Austen doeth prosecute this pointe at large by many other examples as of Marchantes that refuse no aduenture of sea for loue of gayne of huntars that refuse no season of euill weather for loue of game of soldiers that refuse no daunger of deathe for loue of spoyle And he addeth in the end that yf the loue of man can be so greate towardes creatures heere as to make labour easie ī deede to seeme no labour but rather pleasure how muche more shall the loue of good men towardes god make all their labour comfortable whiche they take in his seruice This extreme loue was the cause whie all the paynes afflictiōs which Christ suffered for vs seemed nothing vnto hym And this loue also was the cause why all the trauailes tormentes whiche many Christianes haue suffered for Christ seemed nothing vnto them Imprisonmēntes tormentes losse of honour goodes and lyfe seemed tryfles to diuers seruantes of God in respect of this burning loue This loue droue infinite virgines and tender children to offer them selues in tyme of persecutiō for the loue of him which in the cause was persecuted This loue caused holye Apollonia of Alexandria beinge broght to the fyre to be burned for Christ to slypp out of the handes of suche as ledde her ioyfullie to runne into the fire of her selfe This loue moued Ignatius the auncient Martyre to saye being condemned to beastes 〈◊〉 leste they wolde refuse his bodie as they had done of diuers Martyres before that he wolde not permitt them so to doe but wolde prouoke and styrre them to come vpō hym and to take his lyfe from hym by tearing his body in peeces These are the effectes then of feruent loue which maketh euen the thinges that are most difficult and dreadfull of them selues to appeare sweete and pleasant and much more the lawes and commaundementes of God whiche in them selues are moste iust reasonable holye and easie Da amantem sayeth S. Austen speaking of this 〈◊〉 sentit quod dico S. autem srigido loquor nescit quid loquar Geue me a man that is in loue with God and he feeleth this to be true whiche I saye but yf I talke to a colde Christian he vnderstandeth not what I saye And this is the cause whie Christ talking of the keeping of his cōmaundementes repeateth so often this woorde loue as the onelye sure cause of keeping the same for wāt whereof in the world the world keepeth them not as there he sheweth If you loue me keepe my commaundementes sayeth he and againe He that hathe my commaundementes and keepeth them he is he that loueth me Agayne He which loueth me will keepe my commaundement and he that loueth me not keepeth not my comaundemētes In which last woordes is to be noted that to the louer he sayeth his cōmaundement in the singular number for that to suche a one all his commaundementes are but one commaundement according to the sayeing of S. Paul That loue is the fullnesse of the lauve For that it comprehendeth all But to hym that loueth not Christ sayeth his commaundementes in the plurall number signifyeing thereby that they are bothe many and heauie to hym for that he wanteth loue whiche should make them easie VVhiche S. Iohn also expresseth when he sayeth this is the loue of God when we keepe his commaundementes and his commaundementes are not heauie That is they are not heauye to hym whiche hathe the loue of God otherwyse no maruaile thoughe they be moste heauie For that euerie thing feemeth heauie whiche we doe against our lyking And so by this also gentle reader thow mayest gesse whether the loue of God be in thee or no. And these are two meanes now wherby the lyfe of good men is made easie in this worlde There folow diuers other to the end that these negligent excusers may see how vniust and vntrue this excuse of theyrs is cōcerninge the pretended hardnes of vertuous lyuing whiche in verie deede is indewed with infinite priuileges of comfort aboue the lyfe of wicked men euen in this world And the next that I will name for example sake after the former is a certaine speciall and peculiar light of vnderstanding pertayning to the iust and called in scripture prudentia sanctorum The wisdome of Saintes which is nothing eles but a certayne sparkle of heauenlie wisdome bestowed by singular priuilege vpon the vertuouse in this lyfe wherby they receyue moste comfortable light and vnderstanding in spirituall matters especiallie towching their owne saluation thinges necessarie therunto Of whiche the prophet Dauid meant when he sayed notas mihi fecisti vias vitae Thow hast made the wayes of lyfe knowen to me Also when he sayde of hym selfe Super senes intellexi I haue vnderstoode more than olde men And agayne in an other place Incerta occulta sapientiae tuae manifestasti mihi Thow hast opened to me the vnknowen and hydden secretes of thy wisedome This is that light wherwith S. Iohn sayeth that Christ lighteneth his seruantes as also that vnction of the holye ghoste whiche the same Apostle teacheth to be geuen to the godlie to instructe them in all thinges behoofefull for their saluation In like wyse this is that writing of gods lawe in mennes hartes whiche he promiseth by the prophet Ieremie as also the instruction of men immediatlye from God him selfe promised by the prophet Esaye And finallie this is that soueraigne vnderstanding in the lawe commaundementes and iustificationes of God whiche holy Dauid so muche desired and so often demaunded in that most diuine psalme whiche begynneth Blessed are the unspotted in the uvaye That is in this lyfe By this light of vnderstandinge supernaturall knowlege feeling from the holie ghost in spirituall thinges the vertuouse are greatlie holpen in the waye of rightetousnes for that they are made able to
a league with deathe and haue made a bargayne with hell it selfe whiche is as muche to saye as if they had sayde trouble vs not moleste vs not with thy persuations spend not thy woordes and labour in vayne talke vnto others whoe are not yet setled lett them take heauen that take it will we for our partes are resolued we are at a pointe we haue made a league that must be kept we haue made a bargaine that must be perfourmed yea thoghe it be with hell and death euerlasting It is a wounderfull furie the obduratioÌ„ of a hard hart and not without cause compared by the prophet as I haue shewed before to the willfull furie rage of serpentes And an other place of scripture describeth it thus Durus es neruus ferreus ceruix tua froÌ„s tua aerea Thou art hard harted and thy neck is a sinowe of yron and thy forehead is of brasse VVhat can be more vehementlie spoken to expresse the hardnesse of this mettall but yet S. Barnard expresseth it more at large in these woordes Quid ergo cor durum and what is theÌ„ a hard harte and he answereth immediatlie A hard hart is that whiche is nether cutt by compunction nor softened by godlynes nor moued with prayers nor yeeldeth to threatning nor is any thing holpen but rather hardyned by chastening A hard hart is that whiche is ingreatefull to gods benefites disobedient to his counsails made cruell by his iudgementes dissolute by his allurementes vnshamefast to filthines feareles to perils vncourteous in humane affaires recheles in matters pertayning to God forgetfull of things past negligent in things present improuident for things to come By this description of S. Barnard it appeareth that a hard harte is almost a desperate and remedyles disease where it falleth For what will you doe sayeth this good father to amend it yf you laye the greuousnes of his sinnes before hym he is not touched with compunction Ys you alleage hym all the reasons in the world why we ought to serue god and why we ought not to offend and dishonoure hym he is not mollified by this consideration of piotie Yf you wold request hym and beseeche hym with teares euen on your knees he is not moued Yf you threaten gods wrathe against hym he yeeldeth nothing therunto Yf God scourge hym in deede he waxeth furious becoÌ„meth much more hard tha before If God bestowe benefites on hym he is vngratefull Yf he counsaile hym for his saluation he obeyeth not Yf you tell hym of gods secrete seuere iudgemeÌ„tes it dryueth hym to desperation and to more crueltie Yf you allure hym with gods mercie it maketh him dissolute If you tell him of his owne filthines he blusheth not If you admonishe him of his perils he feareth not If he deale in matters towardes meÌ„ he is prowde vncurteous If he deale in matters towardes God he is rashe light and contemptuous Finallie he forgetteth what soeuer hath passed before him towardes other men ether in rewarde of godlines or in punishement of sinners For the time present he neglecteth it nor maketh any account of vsing it to his benefite And of things to come ether of blisse or miserie he is vtterlie vnprouident nor will esteeme therof laye you them neuer so ofteÌ„ or vehementlie before his face And what waye is there then to doe this man good Not without greate cause surelie dyd the wyse man pray so hartilie to God Animae irreuerenti infrumitae ne tradas me delyuer me not ouer o Lord vnto a shamelesse vnrulie foule that is vnto a hard and obstinate harte VVherof he geueth the reason in an other place of the same booke Cor enim durum habebit male in nouissimo for that a hard 〈◊〉 shal be in an euill caâ—…e at the last daye Oh that all hard harted people wolde note this reason of the scripture But S. Barnard goeth on and openeth the terrour heerof more fullie when he sayeth Nemo duri cordis salutem vnque adeptus est nisi quem forte miserans deus abstulit ab eo iuxta prophetam cor lapideum dedit cor carneum There vvas neuer yet hard harted man saued except perchaunce God by his mercie dyd take awaye his stonye harte geue hym a harte of fleshe according to the prophet By whiche vvoordes S. Bernard signifieth and proueth ovvt of the prophet that there are two kyndes of hartes in men the one a fleshie hart vvhich bleedeth yf you but prick it that is it falleth to contrition repentance teares vpon neuer so small a checke for sinne The other is a stony hart vvhich yf you beate and buffet neuer so muche vvith hammers you may as soone breake it in peeces as ether beÌ„d it or make it bleede And of these two hartes in this lyfe dependeth all our miserie or felicitie for the lyfe to come For as God vvhen he vvolde take vengeance of Pharao had no more greuous vvaye to doe it than to saye Indurabo cor Pharaonis I vvill harden the hart of Pharao that is as S. Austen expoundeth I vvill take awaye my grace and so permitt hym to harden his owne harte so when he wolde shew mercie to Israel he had no more forcible meanes to expresse the same than to saye I vvill take avvaye the stony hart ovvt of your fleshe and geue you a fleshie hart in steade therof That is I will take away your hard hart and geue you a soft hart that wil be moued when it is spoken vnto And of all other blessings and benefites whiche God dothe bestowe vpon mortabll men in this lyfe this soft and tender hart is one of the greatest I meane suche a hart as is soone moued to repentance soone checked and coÌ„trolled soone pearsed soone made to bleede soone styrred to ameÌ„demeÌ„t And on the contrarie parte there can be no greater curse or malediction layed vpoÌ„ a Christian than to haue a hard and obstinate hart which heapeth euery day veÌ„geance vnto it selfe and his maister also as S. Paul sayeth is compared by the same Apostle vnto the grownde whiche no store of rayne can make frutefull thoughe it fall neuer so often vpon the same therfore he pronounceth therof Reproba est maledicto proxima euius consummatio in combustionem That is it is reprobate and next doore to maledictioÌ„ whose ende or consummation must be fire and burning VVhiche thinge being so no maruaile though the holie scripture doe dehort vs so carefullie from this obduration and hardnes of hart as from the moste daungerous desperate disease that possiblie may fall vppon the Christian being in deed as S. Paul signifieth the next doore to reprobation it selfe The same Apostle therfore crieth nolite contristare nolite extinguere spiritum dei doe you not contristate or make sadde doe you not extinguishe the spirit of God by obduration by
exactlie bothe these partes are to be exercised The description of a Christian lyfe The lamentable condition of this time by negligence herein The care and diligence of auncient fathers touching the same The remedies that they vsed for the one part and the insinite monumentes of pyetie they left behinde touchinge the other The different estates of good and euill men aswell presentlie at the daye of deathe as in the lyfe to come The fyueth chapiter Of the seuere account that uve must yeelde to God vvherein is declared pag. 45. A Principall point of wisdome in an aecounmptant for veweing of the state of his accoumpt before hand The Maiestie of ceremonie and circumstāces vsed by god at the first publicatiō of his law in writing his seuere punishemēt of offēders The sharpe speeches of our sauiour against sinners VVhy two iudgementes are appointed after deathe The suddaine comming of them bothe The demaundes in our accoumpt at the generaAll iudgement The circumstances of horrour and dread before at and after the same VVhat a treasure a good cōsciēce will thē be The pitifull case of the damned How easilie the daunger of those matters may be preuented in due tyme. The sixt chapiter A consideration of the nature of sinne and of a sinner to shevv the cause vvhy God iustlie vseth the rigoure before mentioned vvherein is described pag. 65. GOds infinite hatred to sinners The reasons why God hateth them That they are enemies to God to thē selues How god punished sinners aswell the penitent as the obstinate and of the bitter speeches in scripture against sinners Of the seuen miseries and losses which come by sinne The obstinacye of sinners in this age Two principall causes of sinne Of the daunger to liue in sinne How necessarie it is to feare The seuenth chapter An other consideration for the further 〈◊〉 of gods iudgementes and declaration of our demerit taken from the 〈◊〉 of God and his benefites tovvardes vs. VVherein is shevved pag. 85. A Contemplation of the maiestie of God and of his benefites Of the seuerall vses of sacramentes Diuerse complaintes against sinners in the persone of God Our intollerable cōtēpt ingratitude against so great a maiestie and benefactour Of great causes we haue to loue God beside his benefites How he requireth nothing of vs but gratitude That it resteth in due resolutiō to serue hym An exhortation to this gratitude with a short prayer for a penitent sinner in this case The eight chapiter Of vvhat opinion and feeling vve shal be touchinge these matters at the time of our deathe vvherin is expressed pag. 98. THe induration of some hartes kept from resolution by worldlie respectes Of three matters of terrour payne miserie that principallie molest a man at his deathe A contemplation of the terrours speeche or cogitation of a sinner at the houre of deathe Of diuerse apparitions visions to the iust and to the wicked lyeing a deinge How all these miseries may be preuented The nyenth chapiter Of the paynes appointed for sinne after this lyfe of tvvo sortes of thē vvherein is declared pag. 118. HOW God vseth the motiue of threates to induce men to resolution Of the temporall paynes of purgatorie Of the seueritie therof Of the greate feare that holie men had therof in olde tyme. Of the euerlasting payne in hell reserued for the damned and common to all that are there Of the two partes therof that is payne sensible and payne of losse Vehement coniectures towchinge the seueritie of those paynes Of the seuerall names of hell in diuerse tongues Of the particular paynes for particulare offēders peculiar in qualitie and quantitie to the sinnes of eche offonder A certaine vision of the handling of a wicked man in hell shewed to a holy man Of the worme of conscience The tenthe chapiter Of the revvardes benefites and commodities prouided for gods seruātes vvherin is declared pa. 149. HOw God is the best payemaster Of his infinite magnificence The nature greatnes value of his rewardes A description of paradise Of two partes of selicitie in heauen A contēplatio of the cōmodities of the sayde two felicities ioyned together The honour wherunto a Christian is borne by baptisme An admonition against securitie in this lyfe THE CONTENTES OF THE SECOND parte of this first booke touching impedimentes of resolution The first chapiter Of the first impediment vvhiche is the difficultie that many think to be in vertuous lyfe VVherein is declared pag. 195. NYene speciall priuyleges helpes wherwith the vertuous are ayded aboue the wicked 1 The force of Gods grace for easinge of vertuous lyse against all temptations 2 Of what force loue is herein And how a man may know whether he haue loue towardes God or no. 3 Of a peculiar light of vnderstanding pertayning to the iust 4 Of internall consolation of minde 5 Of the quiet of a good 〈◊〉 Ī the iust 6 Of hope in God whiche the vertuous haue And that the hope of the wycked is in deede no hope but meere presumption 7 Of freedome of soule and bodie whiche the vertuous haue 8 Of the peace of minde in the vertuous to wards God their neighbour them selues 7 Of the expectation of the rewarde that the vertuous haue Of the comfort that holie men haue after their conuersion And how the best men haue had greatest conflict therin Of S. Austens conuersion and fower annotations therevpon The second chapiter Of the 〈◊〉 impedimēt vvhich is tribulatiō vvherein are handled fower speciall pointes pag. 239. 1. FIrst that it is an ordinarye meanes of saluation to suffer some tribulation 2. Secondlie that there be thirtene speciall cōsideratiōs of gods purpose in sending afflictiōs to his seruantes which are layed downe and declared in particular 3. Thirdlie what speciall considerations of comfort a man may haue in tribulation 4. Fowerthlie what is required at mans handes in tribulation The third chapiter Of the third impedimēt vvhich is loue of the vvorlde vvhich is dravven to six poyutes pag. 292. 1. FIrst how and in what sense the world and cōmodities therof are vanities of three generall pointes of worldly vanities 2. Secondlye how worldlye commodities are meere deceytes 3. Thirdlie how the same are prickyng thornes 4. Fowerthlie how the same are miserie and affliction 5. Fyuethlie how they strangle a man VVith a descriprion of the world Sixtlie how a mā may auoyd the daūger therof and vse the cōmodities therof to his owne gaine The fowerth chapiter Of the fovverth impedimēt vvhich is to much presu ming of gods mercie vvherein is declared pa. 347. THat prolōgyng of our iniquities in hope of gods mercie is to buyld our sinnes on gods backe Of the two feete of our Lord that is mercie and trueth Of two daūgers of sinners 〈◊〉 how gods goodnes helpeth not thē that perseuere in sinne VVhether gods merciē be greater than his iustice The description of true feare Of seruile feare and of the feare
of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
that the ten twentie or two yeres or perhaps two monethes which thow hast yet to lyue were now ended and that thow were euen at this present stretched out vppon a bed wearied and worne with dolour and paine thy carnall frindes aboute the weepinge and howlinge the phisitions 〈◊〉 with theire fees as hauinge geeuen the ouer thow lyinge there alone mute and dumme in most pitifull agonie expectinge from moment to moment the last stroake of death to be geeuen the. Tell me in this instant what would all the pleasures and commodities of this world doe the good what comforte would it be to the to haue bene of honour in this world to haue bene ryche and purchassed muche to haue borne office and bene in the princes fauoure 〈◊〉 haue left thy children or kynred wealthye to haue trodden downe thyne enimies to haue sturred much and borne greate swaye in this lyfe what ease I saye or comfort would it be to the to haue ben fayre to haue ben gallant in apparell goodlie in personage glytteringe in golde would not all thes thinges rather afflict than profit the at this instant for now shouldest thow see the vanitie of thes trifles now would thy hart begyn to saye within the o follye and vnfortunate blindenes of myne Loe heere is an end now of all my delytes and prosperities all my ioyes all my pleasures all my myrth all 〈◊〉 pastymes are now finished where are my frindes whiche were wont to laugh with me my seruantes wont to attende me my children wont to disporte me where are all my coches horses wherwith I was wont to make so goodlie a shew the cappes and knees of people wont to honour me the troupes of suters followinge me where are all my daliances and trickes of loue all my pleasant musicke all my gorgeous buyldinges all my costlie feastes and banquettinges and aboue all other where are my deare and sweete frindes whoe seemed they would neuer haue forsaken me but all are now gone and hath left me heere alone to aunswere the reckoninge for all none of them will doe so muche as to goe with me to iudgemēt or to speake one worde in my behalfe VVoe worthe to me that I had not foreseene this daye rather so haue made better prouisiō for the same it is now to late and I feare me I haue purchased eternall damnation for a litle pleasure and lost vnspeakable glorie for a slootinge vanitie Oh how happie twise fortunate are they whiche so lyue as they maye not be a fearde of this daye I now see the difference betwixt the endes of good and euill and maruaile not thought the scriptures saye of the one the deathe of sainctes are precious And of the other the death of sinners is miserable Oh that I had lyued so vertuouslye as some other haue donne or as I had often inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and confortable woold they be to me now in this my last and extremest distresse To these cogitations and speeches deare brother shall thy harte be enforced of what estate soeuer thow be at the hower of death yf thow doe not 〈◊〉 it nowe by good lyfe and vertuous actions whiche onlye can yeeld the comfort in that sorowfull daye For of good men the iudge hym selfe sayeth His autem fieri incipientibus respicite leuate capita vestra quoniam appropinquat redemptio vestra VVhen these terrible thinges begyn to come vpon other men doe you looke aboute you and lyft vp your heades for that yourred emption cōmeth on from the laboures and toyles of this worlde And the holye prophet sayeth of the vertuous man which hath done good woorkes in this lyfe that he shal be at this tyme beatus vir a happye man he 〈◊〉 the cause quia in die mala liberabit eumdominus opē feret illi super lectum doloris eius For that God will deliuer hym in this euill daye and will assist hym vppon the bed of his sorow VVhiche is ment no doubt of the bed of his last departure especialye for that of all other beddes this is the most sorowfull as I haue shewed beinge nothinge els but a heape of all sorowes together especiallie to them whiche are drawen vnto it before they are readie for the same as commonly all they are which deferre their amēdement from daye to daie and doe not attend to lyue in such sorte now as they shall wishe they had done when they come to that last passage Of the paines appointed for sinne after this lyfe and of tvvo sortes of the same CHAP. IX AMongest all the meanes whiche God vseth to wardes the childrē of men to moue them to this resolution wherof I entreate the strongest and most forcible is the consideration of punishmentes prepared by hym for rebellious sinners and transgressours of his cōmaundemēts VVherfore he vseth this motyue often as maye appeare by all the prophetes whoe doe almost nothinge els but threaten plagues and destruction to offenders And this meane hath often tyme preuailed more than anye other that could be vsed by reason of the naturall loue which we beare towardes our selues and consequentlie the naturall feare whiche we haue of our owne dannger So we reade that nothinge could moue the Niniuites so much as the foretell nge them of theire imminent destruction And S. Iohn Baptist although he came in a simple and cōtemptible maner yet preachinge vnto the people the terrour of vengeance to come and that the axe vvas novv put to the tree to cut dovvne for the fyre all those vvhich repented not he moued the verie publicanes and souldiers to feare which otherwise are people of verie harde mettall whoe came vnto hym vppon this terrible embassage and asked what they should doe to auoyde these punishmentes After then that we haue considered of death and of godes seuere iudgmente which ensueth after death and wherin euerie man hath to receyue accordinge to his woorkes in this lyfe as the scripture sayeth it followeth that we consider also of the punishmentes which are appointed for them that shal be founde faultie in that accounte hereby at leastwise yf no other consideration will serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie mā haue naturallie a loue of him selfe and desire to conserue his owne ease then should he also haue feare of perill wherby he is to fall into the extreame calamitie This expresseth S. Bernard excellently accordinge to his wounte O man saiethe he if thow haue left all shame which appertaineth to so noble a creature as thow art if thow feele no sorow as carnall men doe not yet leese not feare also which is founde in very beastes VVe vse to loade an asse to werie him out with laboure and he careth not because he is an asse but yf thow
expectation For that his loue is more tender in deede vpon them that come newlye to his seruice than vpon those whiche haue serued hym of olde as he sheweth playnelye by the parable of the prodigall sonne vvhome he cheryshed vvith much more dalyance and good cheere than he dyd the elder brother which had serued hym of long tyme. And the causes hereof are two the one for the ioye of the new gotten seruant as is expressed by S. Luc in the text the other lest he fynding no consolation at the begynnyng should turne back to Egypt agayne as God by a figure in the children of Israell declareth manyfestlie in these woordes VVhen Pharao had lett goe the people of Israell out of Egypt God brought them not by the countrie of philistines vvhiche vvas the nearest vvaye thinking vvith hym selfe lest perhappes it might repent them yf they should see vvarres streight vvaye ryse agaynst them and so should returne into Egypt agayne Vpon which two causes thow mayest assure thy selfe of singular consolations and comforte in the seruice of God yf thou woold est resolue thy selfe therunto as all other men haue founde before thee and by reason therof haue proued the waye not harde as worldlye men imagine yt but most easie pleasant and comfortable as Christ hathe promised After this priuilege of internall consolation enseueth an other making the seruice of God pleasant which is the testimonie of a good conscience wherof S. Paul made so great accounte as he called it his glorie And the holie ghoste sayeth of it further by the mouthe of the wyse mā Secura mens quast iuge conuiuium a secure mynde or good cōsciēce is as a perpetuall feaste Of which we may inferre that the vertuous man hauing allwayes this secure mynde and peace of conscience lyueth all wayes in festiuall glorie and gloriouse feasting And how then is this lyfe harde or vnpleasant as you imagine In the contrary syde the wicked man hauing his conscience vexed with the priuitie of synne is alwayes tormented with in it selfe as we reade that Cayn was hauing killed his brother Abel Antiochus for his wickednesse done to Ierusalem and Iudas for his treason against his maister and Christ signifieth it generallie of all naughtie men whē he saieth that they haue a worme whiche gnaweth their conscience within The reason wherof the scripture openeth in an other place whē it sayeth All vvickednesse is full of feare geuing testimonie of damnation against it selfe and therfore a troubled cōsciēce alvvaies presumeth oruell matters That is it presumeth cruell thinges to be imminent ouer it selfe as it maketh accoūt to haue deserued But yet further aboue all other holie Iobe most liuelie setteth furth this miserable slate of wiked men in these woordes A vvicked man is provved all the dayes of his lyfe though the tyme be 〈◊〉 hovve long he shall playe the tyrant the sounde of terroure is allvvayes in his eares and althoughe ye be in time of peace yet he alvvay suspecteth some treason against hym he bele eucth not that he can ryse againe from darknesse to light expecting on euery syde the svvoorde to come vppon hym vvhen he sitteth dovvne to eate he remembreth that the day of darkenesse is redy at hand for him tribulation terrifieth hym and anguishe of mynde enuironeth hym euen as a king is enuironed vvith soldiers vvhen he goeth to vvarre Is not this a maruailous description of a wicked cōscience vttered by the holy ghoste hym selfe what can be imagined more miserable than this man which hathe suche a boucherie and slaughterhouse with in his owne harte what feares what anguishes what desperatiōs are heere touched S. Chriso stome discourseth notablie vpō this point Suche is the custome of sinners sayeth he that they supect all thinges they dowte their owne shadowes they are afeard at euery litle noyse they think euery mā that cometh towardes them to come against them If men talke together they think they speak of their sinnes suche a thyng sinne is as it bewrayeth it selfe though no man accuse yt It condemneth it selfe though no man beare witnesse against it It maketh alwayes the sinner fearfull as Iustice doeth the contrarie Heare howe the scripture doeth describe the sinners feare and the iust mans ' libertie The vvicked man flyeth though no man pursue hym sayeth the scripture VVhie doeth he flye yf no man doe pursue him Mary for that he hathe within his conscience an accuser purfueing hym whome alwayes he carieth aboute with hym And as he can not flye from hym selfe so can he not flye from this accuser within his conscience but where soeuer he goeth he is purseued and whipped by the same and his wounde is incurab'e But the' iust man is nothing so The iust man sayeth Salamon is as confident as a lyon Hitherto are the woordes of S. Chrisostome VVherby as also by the scriptures alleaged we take notice yet of an other prerogatiue of vertuouse lyfe which is hope or cōfidēce the greatest treasure the richest Iewell that Christian men haue left them in this lyfe For by this we passe throughe all afflictions all tribulations and aduersities most ioyfullye as S. Iames signifieth By this we say with S. Paul VVe doe glorie in our tribulations knovveing that tribulation vvorketh patience and patience proofe and proofe hoope vvhich confoundeth vs not This is our most strong mightie comfort this is our sure Ancker in all tempestuous times as S. Paul sayeth VVe have a most strong 〈◊〉 sayeth he vvhich doe flye vnto the hope proposed to laye handes on the same vvhich hope vve holde as a sure and firme Ancker of our soule This is that noble galea salutis heade peece of saluatiō as the same Apostle calleth yt which beareth of all the blowes that this worlde can laye vpon vs. And finallie this is the onelie rest set vpp in the harte of a vertuous man that come lyfe come deathe come healthe come sickenesse come wealthe come pouertie come prospertie come aduersitie come neuer so tempestuous stormes of persecution he sitteth downe quietlye and sayeth calmelie with the prophet my trust is in God and therfore I feare 〈◊〉 vvhat flesh can doe vnto me Nay further with holy Iob amiddest all his miseries he sayeth si occiderit me in ipso sperabo yf God should kill me yet wolde I trust in hym And this is as the scripture sayed before to be as confident as a Lyon whose propertye is to shew most courage when he is in greatest perill and nearest his deathe But now as the holy ghoste sayethe non sic impii non sic The wicked can not saie this they haue no parte in this confidence no interest in this consolation Quia spes impiorum peribit sayeth the scripture the hope of wicked men is vayne and shall perish And againe praestolatio impiorum furor
the scripture saythe to purge and fyne the soule as fyre purgeth and fineth golde in the fornace For besides the purgyng and remouing of greater sinnes by consideratiō and contrition which tribulatiō woorketh as hathe bene shewed it purgeth also the ruste of infinite euill passions appetites and humours in mā as the humour of pryde of vayne glorie of slouthe of choler of delicate nysenes and a thousand more whiche prosperitie ingendereth in vs. This God declareth by the prophet Ezechiel sayeing of a rustie soule put her naked vppon the hoote cooles and let her heate there vntill her brasse be melted from her and vntill her corruption be burned owt and her ruste consumed There hathe bene muche labour and sweate taken abowt her yet her ouer muche ruste is not gone owt of her This also signifieth holy Iob when hauing sayed that God instructeth a man by discipline or correction to the end he may turne hym frō the thinges that he hath done and deliuer hym from pryde whiche is vnderstoode of his synfull actes he addeth a litle after the maner of this purgation sayeing his fleshe being consumed by punishementes let hym returne agayne to the dayes of his youthe That is all his fleshlie humours and passions being now consumed by punishementes and tribulations let hym begynne to lyue agayne in suche puritie of soule as he dyd at the begynning of his youthe before he had contracted these euill humours diseases Nether onelie is tribulation a strong medicine to heale sinne and to purge awaye the refuse metalles in vs of brasse tynne yron lead and drosse as God by Ezechiel sayeth but also a most excellent preseruatiue against sinne for the time to come According as good kyng Dauid sayed the discipline o Lorde hathe corrected me for euermore That is it hathe made me wary and wachefull not to cōmitt sinne agayne according as the scripture sayeth in an other place A greuous infirmitie or afflictiō maketh the foule sober For whiche cause the prophet Ieremie calleth tribulation virgam vigilantem A wachefull rodde that is as S. Ierome expoundeth it a rodde that makith a man wachefull The same signified God whé he saied by Ose the prophet I uvil hedge in thy vvaye vvithe thornes That is I vvill so close thy lyfe on euerie side with the remēbrance and feare of affliction that thou shalt not dare to treade a-vvrie lest thou treade vpon a thorne All whiche good Dauid expresseth of hym selfe in these woordes before I was humbled and broght lowe by affliction I did sinne and offend the o Lord but after that tyme I haue kept thy commaundementes Of this also appeareth an other cause why God afflicteth his elect in this lyfe and that is to preuent his iustice vpō them in the worlde to come I mean that Iustice whiche otherwise remayneth to be executed vpon euery one after their departure hence in that moste greuous fire whereof I spake before touching which S. Barnard sayeth thus Oh vvold to God some man vvolde novv beforehand prouide for my head abundance of vvaters and to myne eyes a fountayne of teares for so happely the burning fyre should take no holde vvhere running teares had clensed before And the reason of this is as that holy man hym selfe noteth after for that God hathe sayd by Naum the prophet I haue afflicted the once and I vvill not affiicte thee agayne there shall not come from me a double tribulation Sixthelie God sendeth tribulation vpon his seruantes to proue them therby whether they be fathefull and constant or no That is to make them selues and other men see and confesse how faythefull or vnfaythefull they are This in figure was signified when Isaac wold grope and touche his sonne Iacob before he wolde blesse hym And this the scripture expresseth playnelie when talking of the tribulations layed vpon Abraham It addeth tentauit deus Abraham God tempted Abraham by these meanes to proue hym And Moyses sayed to the people of Israell Thou shaltremēbre hovv thy God ledde thee fortie yeres about the desert to afflict thee and tempt thee to the end it might appeare vvhat vvas in thy hart vvhether thou vvoldest keepe his c̄omaundementes or no. And agayne a fewe chapiters after Your God and Lorde dothe tempt you to the end it may be manifest vvhether you loue him or no vvith all your hart and vvith all your soule In whiche sense also the scripture sayeth of Ezechias after many prayses geuen vnto hym that God left hym for a tyme to be tēpted that the thoughtes of his hart might therby be made manyseftie And that this is gods fashion towardes all good men kyng Dauid sheweth in the persone of all when he sayeth Thon hast proued vs o lord thou hast examined vs by fyre thou hast layed tribulation vppon our backes and hast broght men vpō our heades And yet how well he lyked of this matter he signifieth when he calleth for more therof in an other place sayeing Trye me o Lorde and tempt me burne my reynes and hart vvithin me That is trye me by the way of tribulation and persecution searche out the secretes of my hart and reynes let the world see whether I will sticke to thee in aduersitie or no. Thus sayed that holie prophet well knoweing that whiche in an other place the holie ghoste vttereth that as the fornace tryeth the potters vesselles so tribulation tryeth men For as the sounde vesselles onelie do holde when they come to the fornace and those whiche are crased doe breake in peeces so in tyme of tribulation persecution the vertuous onelie stand to yt and the counterfeit bewraye them selues according to the sayeing of Christ In tempere tentationis recedunt They departe from me in tyme of temptation The seuenth reason whye God layeth tribulation vppon the vertuous is therby to make them runne vnto hym for ayde helpe euen as the mother to make her chyld more to loue her and to runne vnto her procureth the same to be made afearde and terrisied by others This God expresseth playnelie by the prophet Ose sayeing of those that he loued I vvill dravv them vnto me in the ropes of Adam in the chaynes ofloue and vvill seeme vnto them as thoughe I raysed a yoke vpon their iavv bones By the ropes of Adam he meaneth affliction wherby he drewe Adam to knowe hym selfe as also appeareth by that he addethe of the heauy yoke of tribulation whiche he will laye vppon the heades and faces of his seruātes as chaynes of loue therby to draw them vnto hym This chayne had drawen Dauid vnto hym when he sayed O lorde thouv art my refuge from the tribulation of sinners As also those wherof Esay sayeth they sought the out o lorde in theyr affliction Also those of whome Dauid sayed Infirmities vvere multiplied vpon them and after
yf a man could touche the verie pulse of all those whoe refuse or neglect or differre this resolution he should finde the foundation therof to be the loue of this world what soeuer other excuse they pretended besides The noble men of lewrie pretended feare to be the cause whye they could not resolue to confesse Christ openlie but S. Iohn that felt their pulse vttereth the true cause to haue bene for that they loued the glorie of men more than the glorie of God Demas that forsooke S. Paul in his bandes euen a litle before his deathe pretended an other cause of his departure to Thessalonica but S. Paul sayeth it was quia diligebat hoc 〈◊〉 For that he loued this world So that this is a generall and vniuersall impediment and more in deede dispersed than owtwardlye appeareth for that it bringeth foorthe diuers other excuses therby to couer her selfe in many men This may be confirmed by that moste excellent parable of Christ recorded by threEuāgelistes of the three sortes of men which are to be damned and the three causes of their damnatiō wherof the third and last moste generall including as it were bothe the rest is the loue of this worlde For the first sorte of men are compared to a highe waye where all seed of lyfe that is sowen ether withereth presentlye or els is eaten vp by the byrdes of the ayer that is as Christ expoundeth it by the deuill in careles men that contemne what soeuer is sayd vnto thē as infidels heretikes and other suche obstinate and contemptuous people The second sorte are compared to rockye groundes in which for lacke of depe roote the seed cōtinuethe not wherby are signified light vncōstāt men that now choppe in now rūne owte now are feruēt by by keye colde againe so Ī time of tēptatio they are gone The third sorte are cōpared to a feeld where the seed groweth vp but yet there are so many thornes on the same whiche Christ expoundeth to be the cares troubles miseries deceyuable vanities of this life as the good corne is choked vp and bringeth foorthe no fruite By whiche last woordes our Sauiour signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not foorthe due fruite that is whersoeuer it is receaued and imbraced as it is among all Christians yet bringethe not foorthe good lyfe there the cause is for that it is choked with the vanities of this world This is a parable of maruailous greate importance as may appeare bothe for that Christ after the recitall therof cryed owt withe a lowde voyce He that hathe eares to heare let him heare As also for that he expounded it hym selfe in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface sayeing to you it is geuen to knovve the mysteries if the kingdome of heauen but to others not for that they seyng doe not see and hearing doe not heare nor vnderstand VVherby Christ signisieth that the vnderstanding of this parable among others is of singular importance for conceauing the true mysteries of the kyngdome of heauē that many are blinde which seeme to see and many deafe ignorant that seeme to heare and knowe for that they vnderstand not well the mysteries of this parable For which cause also Christ maketh this conclusion before he beginnethe to expounde the parable Happie are your eyes that see and blessed are your eares that heare After whiche woordes he beginneth his exposition withe this admonition Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable dothe cōtayne and touche so much in deede as may or needeth be sayed for remouinge of this greate and daungerous impedimēt of worldly loue I meane to staye my selfe onelye vppon the explication therof in this place and will declare the force and truthe of certaine woordes heere vttered by Christ of the world and worldlie pleasures and for some order and methodes sake I will drawe all to these six pointes foloweing First how in what sense all the world and commodities therof are vanities and of no value as Christ heere signifieth and cōsequentlie ought not to be an impediment to lett vs from so great a matter as the kyngdome of heauen and seruing of God is Sccondlie how they are not onelye vanities and tryfles in them selues but also Deceptions as Christ sayeth that is deceytes not performing to vs in deede those litle tryfles which they doe promis Thyrdlie how they are spinae that is princking thornes as Christ sayeth thoghe they seeme to worldly men to be most sweet and pleasant Fowerthlye how they are aerumnae that is my seryes and afflictions as also Christs woordes are Fyuethlie quomodo suffocant how they strangle or choke vs as Christ affirmeth Sixthelie how we may vse them notwithstanding without these daungers and euills and to our greate comfort gayne and preferment And touching the first I doe not see how it may be better proued that all the pleasures and goodsie shewes of this world are vanities as Christ heere sayeth than to alleage the testimonie of one whiche hathe proued them all that is of one whiche speakethe not of speculation but of his owne proofe and practise And this is kyng Salomō of whome the scripture reportethe wounderfull matters touching his peace prosperitie riches glorie in this world as that all the kynges of the earthe desired to see his face for his wisdome and renowmed felicitie that all the princes lyuing besides were not lyke hym in wealthe that he had six hundred sixtie and six talents of golde which is an infinite summe brought hym in yerelie besides all other that he had from the kynges of Arabia and other princes that siluer was as plentifull withe hym as heapes of stones and not esteemed for the greate store and abundance he had therof that his plate and Iewelles had no ende that his seat of maiestie with stooles lyons to beare it vp and other furniture was of golde passing all other kyngely seates in the world that his pretious apparell and armoure were infinite that he had all the kinges from the riuer of the philistians vnto Egypt to serue hym that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redye to them for his vse that he had two hundred speares of golde borne before hym and six hundred crownes of golde bestowed in euerie speare as also three hundred buckelers and three hundred crownes of golde bestowed in the guylding of euery buckler that he spent euerye daye in his howse a thowsand nyne hundred thirtie seuen quarters of meale and flower thirtie oxen with a hundred wethers beside all other fleshe that he had seuen hundred wiues as queenes and three hundred
to eate them thoghe otherwyse in taste they appeared sweet and pleasant How then cometh it to passe that so manie earnest admonitions of God him selfe can not staye vs from the loue of this daungerous vanitie 〈◊〉 cor apponere saythe God by the prophet that is laye not your harte vnto the loue of riches Qui diligit aurum non iustificabitur say the the wyse man he that loueth gold shall neuer be iustifed I am angrie greatelye vppon riche nations sayethe God by Zacharie Christ saythe Amen dico vuhis quia diues difficile intrabit in regnum caelorum Truelie I saye vnto you that a riche man shall hardlie gett into the kyngdome of heauen And agayne vvobe to you riche men for that you haue receaued your consolation in this lyfe Finallie S. Paul saythe generallie of all to all They vvhich vvilbe riche doe faell into temptation and into the snare of the deuill and into many vnprofitable and hurtfull desires vvhiche doe drovvne men in destruction and perdition Can any thing in the world be spoken more effectuallie to dissuade from the loue of riches thā this must not heere now the couetous men ether denye God or condēne them selues in their owne consciences lett them goe and excuse them selues by the pretence of wyfe childrē as they are wont sayeing they mean nothinge els but to prouyde for their sufficiencie Dothe Christ or S. Paul admitt this excuse ought we so much to loue wyfe or children or other kynred as to endaunger our soules for the same vvhat comfort may it be to an afflicted father in hell to remember that by his meanes his wyfe and childrē doe lyue wealthelie in earthe all this is vanitie deare brother meere deceate of our spirituall enemye For within one momēt after we are dead we shall care no more for wyfe children father mother or brother in this matter than we shall for a meere straunger and one penye geuen in almes while we lyued for gods sake shall comfort vs more at that daye than thowsandes of poundes bestowed vpon our kynne for the naturall loue we beare vnto our owne fleshe and bloode The whiche I wold to Christ worldlye men dyd cōsider And then no dowte they wolde neuer take suche care for kynred as they doe especiallie vpon their deathe beddes whēce presentlie they are to departe to that place where fleshe bloode holdeth no more priuilege nor riches haue any power to deliuer but onelie suche as were well bestowed in the seruice of God or geuen to the poore for his names sake And this shal be sufficient for this point of riches The third braunche of worldlie vanities is called by S. Iohn cōcupiscēce of the fleshe whiche conteyneth all pleasures and carnall recreatiōs as banquetting laughing playeing and the lyke wherewithe our fleshe is much delyted in this world And albeit in this kinde there is a certaine measure to be allowed vnto the godlie for the conuenient maintenance of their healthe as also in riches it is not to be reprehended yet that all these worldlie solaces are not onelie vain but also daungerous in that excesse and abundance as worldlie men seek and vse them appeareth playnelie by these woordes of Christ. VVo be vnto you whiche nowe doe laughe for you shall weepe VVo be vnto you that now lyue in fyll and satietie for the tyme shall come when you shall suffer hunger And agayne in S. Iohns gospell speaking to his Apostles and by them to all other he saythe You shall uveepe and pule but the vvorld shall reioyse making it a signe distinctiue betwene the good and the badde that the one shall mourne in this lyfe and the other reioyse and make them selues merye The verye same dothe Iob cōfirme both of the one the other sort for of worldlinges he saythe that they solace them selues with all kynde of Musicke doe passe ouer their dayes in pleasure and in a verie moment doe goe doune into hell But of the god ie he saythe in his owne persone that they sighe before they eate theyr breade And in an other place that they feare all their woorkes 〈◊〉 that God spareth not hym which offēdeth The reason whereof the wyse man yet further expresseth sayeing That the uvorkes of good men are in the handes of God and no man knovveth vvhether he be vvoorthie of loue or hatred at gods handes but all is kept vncertayne for the tyme to come And olde Tobias insinuateth yet an other cause when he saythe VVhat ioye can I haue or receaue seing I sytt heer in darkenes Speaking literallye of his corporall blyndenes but yet leauinge it also to be vnderstande of spirituall and internall darkenes These are then the causes beside externall affliction whiche God often sendeth whye the godlie doe lyue more sadde and fearefull in this lyfe than wicked men doe according to the counsayle of S. Paul and whie also they sighe often and weepe as Iob and Christ doe affirme for that they remember often the Iustice of God theyr owne frayltie in sinning the secrete iudgement of gods predestination vncertaine to vs the vale of miserie and desolation wherein they lyue here whiche made euen the Apostles to grone as S. Paul saythe thoughe they had lesse cause therof than we In respect wherof we are willed to passe ouer this life in carefullnes wachefullnes feare and trembling and in respect wherof also the wyseman saythe It is better to goe to the house of sorovv thā to the house of feasting And agayne VVhere sadnes is there is the hart of vvysemen but vvhere myrthe is there is the harte of 〈◊〉 Finallie in respect of this the scripture saythe Beatus homo qui semper est pauidus Happie is the man whiche alwayes is fearefull VVhiche is nothinge els but that whiche the holie ghoste commaundethe euery man by Micheas the Prophet solicitum ambulare cum deo To walke carefull an diligent withe God thynkynge vppon his commaundementes how we keepe and obserue the same how we resist and mortifie our members vppon earthe and the like whiche cogitations if they might haue place withe vs wolde cutt of a greate deale of those wordlie pastimes wherwithe the careles sorte of synners are ouerwhelmed I meane of those good feloushippes of eatings drynkings laughings syngings disputings other suche vanities that distract vs most Hereof Christ gaue vs a moste notable aduertisement in that he wept often as at his natiuitie at the resuscitation of Lazarus vpō Ierusalem vpon the crosse But he is neuer redde to haue laughte in all his lyfe Heerof also is his owne natiuitie deathe a signification which being bothe in godes handes are appointed vnto vs withe sorow greefe as we see But the midle parte therof that is our lyfe being left in our owne handes by gods appointement we passe it
ouer withe vayne delytes neuer thinking whence we came nor whether we goe A wyse trauailer passyng by hys Inne thoughe he see pleasant meates offered hym yet he forbeareth vppon consideration of the price and the iourney he hathe to make and taketh in nothing but so muche as he knowethe well how to discharge the next morning at his departure But a foole Laycthe handes on euerie delicate bayte that ys presented to his sight playeth the prince for a night or two Marie when it comethe to the reckening he wisheth that he had lyued onelie with breade and drynke rather than to be so troubled as he is for the payment The custome of goods churche is to fast the euen of euerye feast and then to make merye the next daye that is vpon the feastiuall daye it selfe which representethe the abstinent lyfe of good men in this world therby to be merye in the world to come But the fashion of the world is contrarie that is to eate and drincke merilie first at the tauerne And after to lett the hoste brynge in his reckening They eate drynke and laughe the hoste he skoreth vpp all in the mean space And when the time cometh that they must paye many a harte is sadde that was pleasant before This the scripture affirmethe also of the pleasures of this world Risus dolore miscebitur extrema gaudii luctus occupat Laughter shal be myngled with sorowe and mourning shal ensue at the hynder end of myrthe The deuill that playeth the hoste in this world and will serue you withe what delyte or pleasure you desyre wrytethe vp all in his booke and at the daye of your departure that is at your deathe will he bring the whole reckening and charge you withe it all and thē shall folow that whiche God promiseth to worldlinges by the prophet Amos Your mirthe shal be turned into mourning and lamentation Yea and more than this if you he not able to discharge the re kening you may chaunce to heare that other dreadfull sentence of Christ in the Apocalips quantum in delitiis fuit tantum date illi tormentum Looke how muche he hathe bene in hys delites so much torment doe you lay vpon hym VVherfore to conclude this point and ther withall this first parte touching 〈◊〉 truelie may we saie with the prephet Dauid of a wordlye minded man 〈◊〉 vanitas omnis homo viuens The lyfe of suche men contayneth all kynde of vanitie That is vanitie in ambition vanitie in riches vanitie in pleasures vanitie in all thinges whiche they 〈◊〉 esteeme And therfore I may well ende with the woordes of God by the prophet Esay vae vobis qui 〈◊〉 iniquitatem in funlculis vanicatis VVo be vnto you whiche doe draw wickednes in the ropes of vanitie These ropes are those vanities of vainglorie pmotiō dignitie nobilitie beautie riches deiites and other before touched which allwayes draw with them some iniquitie sinne For which cause Dauid saythe vnto God Thovv hatest o Lord obseruers of superfluous vanities And the scripture reporting the cause why God destroyed vtterlye the famylye and linage of Baasa kyng of Israel say the yt was For that they had prouoked God in their vanities And lastlye for this cause the holie ghoste pronounceth generallie of all men Beatus vir qui non respexit in vanitates insanias falsas Blessed is that man whiche hathe not respected vanities and the false madnes of this world Now come I then to the second part proposed in this chapiter to shew how this world with the commodities therof are not onelie vanities but also deceytes as Christ termeth them for that in deede they performe not vnto their folowers those ydle vanities which they doe promise VVherin the world may be compared to that wreched and vngratefull deceyuer Laban whoe made poore Iacob to serue hym seauen yeeres for fayre Rachell and in the end deceyued hym with fowle Lia. VVhat false promises dothe the world make daylye to one it promisethe long lyfe and healthe and cutteth hym of in the myddest of his dayes To an other it promiseth great wealthe promotion and after long seruice performeth no parte therof to an other it promiseth great honour by large expences but vnder-hande it castethe hym into contempt by beggarie to an other it assureth great aduauncement by mariage but yet neuer geueth hym abilitie to come to his desire Go you ouer the whole world beholde countries vewe prouinces looke into cities hearken at the doores and windowes of pri uate houses of princes palaces of secrete chābers and you shall see and heare nothing but lamentable complaintes one for that he hathe lost an other for that he hathe not wonne a thyrd for that he is not satisfied tenne thowsand for that they are deceyued Can there be a greater deceite for exāples sake than to promis renowme and memorie as the world dothe to her folowers and yet to forget them as soone as they are deade who dothe remember now one of fortie thowsand iolye felowes in this worlde captaines souldiars counsaillers Dukes Erles princes prelates and Emperoures kynges quenes Lordes and ladyes whoe remembrethe them I say who once thynkethe or speakethe of them now hathe not their memorie perished with their sounde as the prophet saythe did not Iob promise truelye that their remēbrance shoulde be as ashes troden vnder foote And Dauid That they shoulde be as dust blovvne abrode vvith the vvynde S. Paul the first heremite hydd hym selfe fowerskore and tenne yeeres in a wyldernesse without knowing or speaking with any man or once shewing or reuealing hym selfe to the world And yet now the world bothe remēbreth honoreth his memorie But many a kyng Emperour haue stryued laboured all their lyfe to be knowne in the world and yet are now forgottē So that the world is like in this pointe as one saythe vnto a couetouse forgetfull hoste who yf he see his olde gest come bye in beggarlie estate all his money beyng spent he maketh semblāce not to knowe hym And yf the gest meruayle thereat and saye that he hathe come often that waye and spent muche money in the house the other answereth yt may be so for there passe this waye so manye as we vse not to keepe accompt therof But what is the waye to make this hoste to remembre you saythe this Anthor the waye is saythe he to vse hym euill as you passe by beate hym well or doe some other notable iniurie vnto hym as Paul and his lyke did vnto the world and he will remember you as long as he lyueth and many tymes will talke of you when you are farre of from hym Infinite are the deceytes and dissimulations of the world It seemeth goodlye fayre and gorgeous in vtter shew but when it cometh to handling it is nothing but a fether when it cometh to
the time of Noe. The dreadfull consuming of Sodom and Gomorra with the cities about yt by 〈◊〉 and brimston the sending downe quicke to hell of Chore Dathan and Abyron with the slaughter of two hundred and fiftie their adherents for rebellion against Moyses and Aaron The suddain killing of Nadab Abiu sonnes of Aaron and chosen preestes for once offering of other fire on the Aultar than was appointed them The most terrible striking dead of Ananias and Saphira for retaining some parte of their owne goodes by deceit from the Apostles with many mo such examples whiche the scripture dothe recounte And for the greeuousnes of gods iustice heauines of his hād when it lighteth vpon vs thoughe it may appeare sufficientlie by all these examples before alleaged wherin the particular punishementes as you see are moste rigorous yet will I repeat one act of God more owt of the scripture whiche expresseth the same in wounderfull maner It is well knowne that Beniamin among all the twelue sōnes of Iacob was the dearest vnto his father as appeareth in the booke of genesis therfore also greatlie respected by God and his tribe placed in the best part of all the land of promise vpon the diuisiō therof hauing Ierusalem Iericho and other the best cities within it Yet notwithstandinge for one onelie sinne committed by certayne priuate men in the citie of Gabaa vppon the wife of a leuit God punished the whole tribe in this order as the scripture recounteth He caused all the other eleuen tribes to ryse against them and first to come to the house of God in Silo to ask his aduise and folow his direction in this warre against their brethren And thence hauing by gods appointement entered battaile twise with the tribe of Beniamin the third daye God gaue them so greate a victorie as they slew all the liuing creatures within the compasse of that tribe except onelie six hundred men that escaped awaye into the desert the rest were slayne bothe man woman children and infantes together with all the beastes and cattall and all the cities villages and howses burnt with fire And all this for one sinne committed onelie at one time with one woman And who will not then cōfesse with Moy ses that God is a iust God a great God and a terrible God who will not confesse with S. Paul It ys horrible to fall into the handes of the lyuing God VVho will not say with holye Dauid A Iuditiis tuis timui I haue feared at the remembrance of thy iudgementes If God wolde not spare the destroyeing of a whole tribe for one sinne onelie yf he wolde not perdon Chore Dathan and Abiron for once the sonnes of Aaron for once Ananias and Saphira for once if he wold not forgyue Esau though he demaunded it with teares as S. Paul saieth if he wold not remitt the punishemēt of one fault to Moyses Aarō thoughe they asked it with great instance if he wolde not forgyue one prowde cogitation vnto the Angells nor one eatinge of an apple vnto Adam without infinite punishement nor wolde not passe ouer the cuppe of affliction from hys owne sonne though he asked it thrise vpon hysknees with the sweate of bloode and water what reason hast thow to thinke that he will lett passe so many sinnes of thyne vnpunished what cause hast thow to induce the imagination that he will deale extraordinarilie with thee and breake the course of hys iustice for thy sake art thow better thē those whome I haue named hast thow any priuilege from God aboue them If thou woldest consider the greate and straunge effectes of gods iustice whiche we see daylie executed in the world thou shouldest haue litle cause to persuade thy selfe so fauorablie or rather to flatter thy selfe so daugerouslie as thou doest VVe see that notwithstāding godes mercye yea after the deathe and passion of Christ our Sauiour for sauing of the whole world yet so many infinite millions to be damned daylie by the iustice of God so many infideles heathens Iewes and Turkes that remayne in the darkenes of their owne ignorance and among Christians so many hereti ques misbeleuers amonge Catholiques so many euell lyuers as Christ truelie sayde that fewe were they whiche should be saued albeit his deathe was payd for all yf they made not them selues vnworthie therof And before the comming of our Sauyour muche more we see that all the world wēt a-wrye to dānatiō for many thousand yeres together excepting a fewe Iewes whiche were the people of God And yet among them also the greater part perhappes were not saued as may be coniectured by the speeches of the prophetes from tyme to time and speciallie by the sayeings of Christ to the pharisees and other rulers therof Now then yf God for the satisfieing of his iustice could lett so manye milliōs perishe throughe their owne sinnes as he dothe also now daylie permitt without any preiudice or impechement to his mercie whye may not he also damne thee for thy sinnes notwithstanding his mercie seyng thou doest not onelie cōmitt them without feare but also doest confidentlie persist in the same But here perhappes some man may saye yf this be so that God is so seuere in punishement of euerie sinne and that he damnethe so many thousandes for one that he saueth how is it true that the mercies of God are aboue all his other vuoorkes as the scripture saythe and that it passeth and exalteth it selfe aboue his iudgement for yf the number of the damned doe exceede so muche the number of those which are saued it seemeth that the worcke of iustice dothe passe the worcke of mercie To which I answere that touching the small number of those that are saued and infinite quantitie of suche as are damned we maye in no wyse dowte for that beside all other prophetes Christ our Sauiour hathe made the matter certaine owt of question VVe haue to see therfore how notwithstāding all this the mercie of God dothe exceede his other worckes And first his mercie may be sayd to exceede for that all our saluation is of his mercie our damnation from our selues as from the first and principall causes therof according to the sayeing of God by the prophet Perditio tua Israel taniummodo in me auxilium tuum Thy onelie perdition is from thy selfe o Israel thy assistance to doe good is onelie from me So that as we muste acknowlege gods grace and mercie for the author of euerie good thought and acte that we doe and consequenlie ascribe all our saluation vnto hym so none of our euill actes for whiche we are damned doe proceede from hym but onelie from our selues and so he is no cause at all of our damnation and in this dothe his mercie exceede his iustice Secondlie his mercie dothe exceede in that he desireth all men to be saued