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
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
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
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
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
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
hower to goe in with hym would not know them when they came after and finallie he promiseth to damne all those without exception which shall worke iniquitie as S. Mathew restisieth Moreouer beinge asked by a certaine prince on a tyme how he might be 〈◊〉 〈◊〉 woold geeue hym no other hope though he were a prince but onlye this yf thovv vvilt enter into lyfe keepe the cōmaundements of God And talkinge with his Disciples at an other tyme of the same matter he geeueth them no other comfort but this yf ye loue me keepe my commaundements As whoe should saye if you were neuer so much my Disciples and yf ye breake my cōmaundements there is no more loue nor frēdshippe betwixt vs. And S. Iohn which best of all other knew his meaninge herein expoundeth it in this sense when he saythe if a man sayeth he knovveth God and yet keepeth not his commaundementes he is a lyar and the trueth is not in him And more yet to take awaye all hope or expectation from his disciples of any other waye of saluation than by keepinge his commaundementes he saieth in an other place that he came not to take avvaye the lavv but to fulfill it streight waie he inferreth vppon the same vvhoe soeuer therfore shall breake one of the least of thes commaundementes shal be called the least in the kingdome of heauen For whiche cause at his departure out of the worlde the verie last wordes that he spake to his Apostles were these that they should teach men to obserue all his commaundementes vvhat soeuer By which appeareth the seuere meaninge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe The whiche also may be gathered by that beinge asked whether the number were small of them that should be saued he aunswereth yea and counsaileth men to stryue to goe into the straite gate for that manie should be shut out yea euen of them which had eaten and 〈◊〉 whith him and had enioyed the corporall presence of his blessed bodye but had not lyued as he commaunded them In whiche case he signifieth that no respect or frindsnippe must take place with hym at the last day For whiche cause he saide to the man whome he had healed at the fishepools side in Ierusalē beholde novv thovv art hole seethovv synne no more least vvorse happen to the than before And generallye he warneth vs in S. Mathews ghospell that we agree with our aduersaries and make our accountes streight in this lyfe othervvise vve shall paye the vttermost fardinge in the life to come And yet more seuerelye he sayth in an other place that vve shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken VVhiche daie of iudgement he vvarneth vs of before and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same and so direct our lyues vvhile vve haue time in this vvorld as vve may present our selues at that daye vvithout feare daunger or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there to their eternall confusion And because there is nothinge which so fitlye shevveth the seueritie of Christ in taking our accountc at the last daye as the order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe it shall make muche for our purpose to consider the same And first of all it is to be noted that there be two iudgementes appointed after death the one called particuler wherby eche man presentlie vpon his departure from this worlde receaueth particuler sentence ether of punishement or of glorie accordinge to his deedes in this life as Christes owne words are wherof we haue examples in Lazarus and the riche gloutton whoe were presentlie caried the one to payne thother to rest as S. Luke testifieth And to doubt of this were obstinacie as S. Austen affirmeth The other iudgement is called generall for that it shal be of all men together in the end of the vvorld where shall a finall sentence be pronounced eyther of reward or punishment vpon all men that euer liued accordinge to the workes which they haue done good or bad in this life and afterward neuer more question be made of alteringe their estate that is of easinge the paine of the one or endinge the glorie of the other Now as towchinge the first of these two iudgements albeit the holye auncient fathers especiallie S. Austen doe gather and consider diuers particulers of greate seueritie and feare as the passage of our soule from the bodye to the tribunall seate of God vnder the custodie both of good and euill Angels the feare she hath of them the sodeine straungenes of the place where she is the terror of gods presence the strayte examination she must abyde and the lyke yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is generall I will passe ouer to the same notinge onlye certaine reasons yealded by the holye fathers why God after the first iudgement wherin he had assigned to eche man accordinge to his desertes in particuler would appoint moreouer this second generall iudgemēt VVherof the first is for that the bodie of man rysinge from his sepulcher might be partaker of the eternall punishement or glorie of the sowle euen as it hath bene partaker with the same eyther in vertue or vice in this lyfe The seconde is that as Christ was dishonored and put to confusion heere in the vvorld publikelye so muche more he might shevv his maiestie and power at that daye in the sight of all creatures and especiallie of his enimyes The third is that both the vvicked and good might receaue theire revvarde openlye to more confusion and harte greefe of the one and triumphe of the other vvhoe commonlie in this vvorld haue ben ouerborne by the vvicked The fourth is for that euill men vvhen they dye do not cōmonlie carie with them all theire demerite and euill for that they leaue behynde them ether theire euill example or theire children and familiars corrupted by them or els bookes and meanes vvhich maie in time corrupt other All vvhich beinge not yet done but comminge to passe after theire death they can not so conuenientlie receaue their iudgemēt for the same presentlie but as the euill falleth out so their paines are to be encreased The like may be saied of the good So that for examples sake S. Paules glorie is increased dailie and shal be vnto the vvorldes ende by reason of them that daylye profit by his vvritinges and exāple and the paines of the vvicked are for the lyke reason dailye augmented But at the last daye of iudgement shal be an end of all meryt and demerit and then it shal be seene euidentlye vvhat eche
signifieth an vtter destroyer At the sixth blast of the triumpet were loosed sower angels tyed before and then rushed forth an armye of horsemen in number twentie hundred times ten thowsand and I sawe the horses and they which satte vpon them had breastplates of fyre and brymstone The heades of these horses were as lyons and out of their mouthes came fyre and smoke and brymstome wherby they slewe the third parte of men which had not repented and their strength was in their tailes whiche were like serpentes Then was there an angel whiche puttinge one foote vppon the fea and an other vppon the land did sweare by hym that lyuethe for euer and euer that after the blast of the seuenth trumpett there should be no more tyme. And so when the seuēth angell had sounded their came greate voyces from heauen sayinge the kyngdome of this world is made to our lorde and his Christ and he shall raigne for euer And I hearde a great voice sayinge to the seuen angels goe and powre out seuen cuppes of godes wrath vpon the earth so they did And the first brought foorth cruell wounds vppon men the second turned the sea into Reade bloode the thirde turned the riuers and fountaines into bloode the fowrth afflicted men with fyre and made them blaspheme God the fifthe made them eate their owne tougues for sorowe the sixth dried vp the water And I sawe three foule spirites lyke frogges issew out of the mouth of a dragon And finallie the seuenth cuppe beinge powred out there came a mightie voyce from the throne of God sayinge it is dispatched And there followed lyghtninges and thunders and voices and earthquakes such as neuer were sence men dwelt vppon the grounde Can any tongue in the world expresse a thinge more forcybly than this matter is expressed by the holie Apostle him selfe VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour is it meruaile yf the verie iust men the Angels them selues are sayde to feare it and then as S. Peter reasoneth yf the iust shall scarse be saued vvhere shall the vvicked man and sinner appeare vvhat a dreadfull daye vvil it be for the careles and loose Christian which hath passed his tyme pleasantlye in this worlde when he shall see so infinite a sea of feares miseries to rushe vpon hym But besides all thes most terrible and fearce preparations there wil be many other matters of no lesse dreadfull consideration as to see all sepulchres open at the sounde of the trumpett to yelde forth all their dead bodies which they haue receaued from the beginninge of the world to see all men wemen and children kynges and Queenes princes and potentates to stand there naked in the face of all creatures their sinnes reueiled their secrete offences laide open done committed in the closettes of their palacies and they cōstrayned and compelled to geeue a counpte of a thowsande matters wherof they would disdaine to haue ben tolde in this lyfe as how they haue spent the tyme how they haue imployed their wealth what behauyour they haue vsed towardes their brethren how they haue mortifyed their senses how they haue ruled their appetites how they haue obeied the inspirations of the holie ghost and sinallye how they vsed all godes gyftes in this life Oh deare brother it is vnpossible to expresse what a great treasure a good consciēce wil be at this daye it wil be more worth then tenne thowsande worldes For wealth will not helpe the iudge will not be corrupted with monye no intercession of worldly frindes shall preuaile for vs at that daye no not of the Angels them selues whose glorie shal be then as the prophet saieth to binde kynges in fetters and noble men in yron manacles to execute vpon them the iudgment prescribed and this shal be glorie to all his sainctes Alas what will all those wyse people do thē that now lyue in delites and can take no paine for their saluatiō what shyft will they make in those extremities whether will they turne them vvhose helpe vvill they craue they shall see all thinges crye vēgeance about them all thinges yelde cause of feare terror but nothinge to yelde them anye hope or comforte Aboue them shal be their iudge offended vvith them for their vvickednes beneath them hell open the cruell fornace readie boilynge to receaue them on their right handes shal be their sinnes accusinge them on their left handes the deuilles redye to execute gods eternall sentence vpon them vvithin them their conscience gnavvinge vvithout them their frendes bevvaylinge on euerie side the vvorld burninge Good Lorde vvhat vvill the vvretched sinner doe enuironed with all thes miseries how will his harte sustaine thes anguishes what waie will he take to goe backe is impossible to goe forwarde is intollerable what thē shall he doe but as Christ foretelleth he shall drie vp for verie feare seeke death death shall flye from him crye to the hilles to fall vpon him and they refusinge to doe hym so much pleasure he shall stāde there as a most desperate forlorne miserable caytife wretch vntill he receaue that dreadfull irreuocable sentēce Goe you accursed into euerlastinge fyre VVhich sentence once pronunced consider vvhat a dolefull crye and shout vvill streight follow The good reioysinge and singinge prayses in the glorie of their Sauyour the vvicked bevvailinge blaspheminge and cursinge the daye of their natiuitie Consider the intollerable vpbraydinge of the vvicked infernall spirites against these miserable condemned soules novv delyuered to them in pray for euer VVith how bitter scoffes and tauntes will they hale them on to tormentes Consider the eternall seperation that then must be made of fathers children mothers and daughters frindes and companions the one to glorie the other to cōfusion without euer seinge one the other agayne and that whiche shal be as greate a greefe as anye other the sonne goinge to heauen shall not pitie his owne father or mother goinge to hell but shall reioyse at the same for that it turneth to godes glorie for the execution of his iustice VVhat a seperatiō I say shall this be what a farewell whose harte woulde not breake at that daye to make this seperation yf a harte could breake at that tyme and so end his paines but that will not be lavvfull VVhere are all our delites now all our pleasant pastimes become our brauerie in apparell our glisteringe in golde our honour done to vs with cappe and knee all our delicat fare all our musicke all our wanton daliances recreations we were wount to haue all our good frindes and merie 〈◊〉 panions accustomed to laugh and disporte the tyme with vs where are they become Oh deare brother how sower will all the pleasures past of this worlde seeme at that howre how dolefull will their memorie be vnto vs how vaine a thinge will all our dignities our
riches our possessions appeare and on the contrarie side how ioyfull will that man be that hath attended in this lyfe to lyue vertuouslie albeit with paine and contempt of the world happie creature shall he be that euer he was borne and no tongue but godes can expresse his happenesse And now to make no other conclusion of all this but euen that which Christ him selfe maketh let vs consider how easie a matter it is now for vs with a litle paine to auoide the daunger of this daye and for that cause it is foretolde vs by our most mercifull iudge and Sauyour to the ende we should by our diligence auoyde it For thus he concludeth after all his former threatenings Videte vigilate etc. Looke aboute you vvatch and praye for you knovv not when the tyme shal be But as I say to you so I saie to all be vvatchfull And in an other place hauinge reckonede vpp all the particulers before recited least anye man should doubt that all should not be fufilled he sayeth heauen and earth shall passe but my vvordes shall not passe And then he addeth this exhortation Attend therfore vnto your selues that your hartes be not ouercome vvith banquettinge and dronkenns and vvith the cares of this lyfe and so that daye come vppon you sodenlye For he shall come as a snare vppon them vvhich inhabite the earth be you therfore vvatchfull and alvvayes praye that you may be vvorthie to escape all thes thinges vvhich are to come and to stande 〈◊〉 before the sonne of man at this daye VVhat a frindlye and fatherlie exortation is this of Christ whoe could desire a more kinde gentle or effectuall forewarninge is there anie man that can pleade ignorance hereafter The verie lyke conclusion gathereth S. Peter out of the premisses when he saith The daye of our lorde shall come as a theefe in vvhich the elemēts shal be dissolued c seinge then all these thinges must be dissolued vvhat maner of men ought 〈◊〉 to be in holye conuersation and pietie expectinge and goinge on to meete the comminge of that daye of our lorde c. This meetinge of the daye of iudgement which S. Peter speaketh of is dewe examination of our estate and speedye amendment of our lyfe past For so saithe most notablie the wise man prouide thee of a medicine before the sore come and examyne thy selfe before iudgement and so shalt hovv finde propitiation in the sight of God To which S. Paule agreeth when he saieth if vve vvoold iudge our selues vve should not be iudged But because no man entreth into dew iudgement of him selfe and of his owne lyfe therof it commeth that so fewe doe preuēt this latter iudgement so fewe are watchfull and so manie fall a sleepe in ignorance of their owne daunger our lord geeue vs grace to looke better about vs. A consideration of the nature of sinne and of a sinner for the iustifiynge of godes rigour shevved in the chapiter before CHAP. VI. TO the ende that no man may iustly complayne of the seuere accounpte which God is to take of vs at the last daye or of the rigour of his iudgmēt set doune in the chapiter before it shall not be amisse to cōsider in this chapter the cause whye God doth shew such seueritie against sinne and sinners as bothe by that which hath bene sayde doth appeare also by the whole course of holye scripture where he in euerie place almost denounceth his extreme hatred wrath and indignation against the same as where it is sayed of hym that he hateth all those that vvorke iniquitie And that both the vvicked man and his vvickednes are in hatred vvith hym And finallie that the whole lyfe of sinners their thoughts wordes yea and their good actions also are abhomination in his sight whyles they lyue in sinne And that which yet is more he can not abide nor permit the sinner to prayse him or to name his testament with his mouthe as the holye ghost testifieth and therfore no meruaile yf he shew suche rigour to hym at the last daye whome he so greatlye hateth and abhorreth in this lyfe There might be manye reasons alleaged of this as the breach of godes commaundemetes the ingratitude of a sinner in respecte of his benifites and the lyke which might iustifie sufficientlie his indignation towards hym But there is one reason aboue the rest which openeth the whole fountaine of the matter and that is the intollerable iniurie dome vnto God in euerie mortall finne cōmitted whiche in deede is suche an opprobrious iniurie so dishonorable as no meane potentate could beare the same at his subiectes handes and much lesse God hym selfe whoe is the God of maiestie may abide to haue the same so often iterated against hym as commonly it is by a wicked man And for the vnderstandinge of this iniurie we must note that euerie tyme we cōmitt a mortall sinne there dothe passe thorowgh our hart though we marcke it anot a certaine practick discourse of our vnderstandinge as there doth also in euerie other election whereby we lay before vs on the one side the profit of that sinne which we are to committ that is the pleasure that draweth vs to it and on thother parte the offēce of God that is the leesinge of his frindshippe by that sinne yf we doe it and so hauinge as it were the balances there before vs and puttinge God in one end and in the other the aforesayde pleasure we stāde in the middest deliberatinge and examininge the wayght of both partes finallie we doe make choise of the pleasure and doe reiect God that is we doe chuse rather to leese the frindshipp of God with his grace and what soeuer he is worth besides than to lose that pleasure and delectation of sinne Now what thinge can be more horrible than this what can be more spitefull to God than to prefer a moste vile pleasure before his maiestie is not this worse than that intollerable iniurie of the Iewes whoe chose Barrabas the murderer and reiected Christ their Sauyour surelye how haynous soeuer that sinne of the Iewes were yet in two pointes this doth seeme to exceede it the one in that the Iewes knew not whome they refused in their choise as we doe The other in that they refused Christ but once we doe it often yea dailye howerlye when we geue confent in our hartes to mortall sinne And is it meruaile then that God dealeth so seuerely sharplye in the worlde to come with wicked men whoe doe vse hym so opprobriouslye and contemptuouslye in this lyfe surelye the malice of a sinner is greate towardes God and he dothe not onlye dishonour hym by comtempt of his cōmaun dementes and by preferringe most vyle creatures before hym but also beareth a secrete hatred and grudge against his maiestie and woulde yf it lay in his
after though he sought the same vvith teares Also the sinne of Saule whoe his sinne beinge but one synne and that onlye of omission in not killinge agag the kynge of Amalech and his cattell as he was willed was vtterlie cast of by God for the same though he were his annointed and chosen seruant before and could not get remission of the same though both he and Samuell the prophet did greatly lament and bewaille the same synne Also I might alleage the example of kinge Dauid whose two synnes albeit vppon his hartie repentar ce God forgaue yet besides all the weepinge fastinge watchinge lyeinge on grownde wearinge of sackeloth and other punishement of bodye that Dauid did vse God punished the same with maruaylous seueritie as with the death of Dauides sonne and other continuall afliction vnto him as longe as he liued And all this to shew his hati ed against synne and thereby to terrifie vs from committinge the same Of this also doe proceede all those harde and bitter speeches in scripture towching sinners which cōming from the mouthe of the holye ghost and therfore beinge most trewe and certaine may iustlye geeue all them greate cause of feare which lyue in synne as where it is saied death bloode contention edge of 〈◊〉 oppression hunger 〈◊〉 and vvhyppes all thes thinges are created forvvicked sinners And againe God shall rayne snares 〈◊〉 vppon sinners brimstone vvith tempestuous vvyndes shal be the portion of their 〈◊〉 Agayne God wil be knowen at the day of iudgement vppon the synner whoe shal be taken in the 〈◊〉 of his owne handes manye whippes belonge vnto a synner let synners be turned into hell God shall scatter all sinners God shall dashe the teeth of synners in their mouthes God shall scoffe at a sinner whē he seethe his daye of destruction cometh on the sworde of sinners shall turne into their owne hartes thow shalt see when sinners shall perishe The armes of sinners shal be crushed and broken sinners shall wither from the earth desire not the glorye and riches of a synner for thow doest not know the subuersion which shall come vpō hym God hath geeuen him riches to deceaue him therwith beholde the daye of our lorde shall come a cruell daye full of indignation wrath and furye to make desolate the earth and to crushe in peeces her synners within her The iust man shall reioyse seinge this reuenge then shall he washe his handes in the blood of sinners These a thowsande suche sentences more of scripture which I omitt vttered by the holye ghost against synners maye instruct vs of their pitifull estate and of the vnspeakable hatred of God against them as long as they perfist in synne Of all these considerations the holy scriptures doe gather one conclusion greatlye to be noted and considered by vs which is miseros facit populos peccatum Synne bringeth men to miserie And againe Qui diligit iniquitatem odit animam suam he vvhich loueth iniquitie 〈◊〉 his ovvne soule Or as the Angel Raphaell vttereth it in other wordes shey vvhich cōmit finne are open enemyes to their ovvne sovvles VVherfore they laye downe to all men this generall seuere and most necessarie cōmaundement vpon all the paines before recited Quasi a facie colubri fuge peccata Flee from siane as from the face of a suake And againe caue ne aliquando peccato consentias Bevvare thovv neuer consent to siane For how soeuer the worlde doeth make litle accounte of this matter of whome as a scripture noteh the sinner is praysed in his lustes and the vvicked man is blessed yet most certaine it is for that the spirite of God auoucheth it qui facit peccatum ex diabolo est He vvhich cōmitteth sinne is of the deuill and therfore is to receaue his portion amonge deuills at the latter daye And is not all this sufficient deare brother to make vs detest sinne and to conceaue some feare in cōmittinge therof nay is not all this strong enough to batter their hartes which liue in state of sinne and doe committ the same daylie with out consideration or scruple what obstinacie and hardnes of harte is this surelye we see the holye ghost prophesied trewlye of them when he sayede sinners alienated from God are possessed vvith a furye like a serpent and like a deafe cocatrise vvhich stoppeth her heares to the enchaunter this furie I saie is the furye or madnesse of willfull synners which stoppe their eares lyke serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersion that is to all his internall motions good inspirations to all remorse of their owne conscicnces to all threatninges of holye scriptures to all admonishmentes of gods seruantes to all the other meanes which God can vse for their saluation Good Lorde whoe would committ a mortall sinne for the gayninge of ten thowsande worldes yf he considered the infinite dommages hurtes incōueniences miseries which doe come by the committinge of one sinne for first he that sinneth mortallie leeseth the grace of God inherent in his sowle which is the greatest gift that Cod can geeue to a creature in this lyfe consequentlye he leeseth all those thinges which dyd accōpanye that grace as the vertues infused and the seuen giftes of the holy ghost wherby the sowle was bewtyfied in the sight of her spouse and armed against the assaultes of her enemies Secondlie he leesethe the fauour of God and consequentlye his fatherlye protection care and prouidence ouer hym and gayneth hym to be his professed enemie Which how great a losse it is we may esteeme by the state of a worldley courtier which should leese the fauour of an earthlie prince and incurre mortall hatred by the same Thirdly he leeseth all inheritance clayme and title to the kyngdome of heauen whiche is dew onlye by grace as S. Paule noteth and consequentlye depriuethe hym selfe of all dignities cōmoditiesfolowinge the same in this lyfe as the condition and high priueledge of a sonne of God the communion of sainctes the protection of Angels and the lyke Fowerthlye he leeseth the quiet ioye and tranquilitie of a good conscience and all the fauours cherisnmentes consolations and other cūfortes wherwithe the holie ghost is wont to visite the mindes of the Iust. Pyuethlye he leeseth the merit and reward of all his good woorkes done sence he was borne whatsoeuer he doth or shall doe while he standeth in that state Sixthlye he maketh hym selfe guyltie of eternall punishmēt and engrosseth his name in the booke of perdition and consequentlie byndeth hym selfe to all these incōueniences wherto the reprobate are subiect that is to be inheritour of hell fyre to be in the power of the deuill and his Angels to be subiect to all synne and temptation of sinne and his
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
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
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
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
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
of vnbeleefe Be not you therfore partakers of them As yf he should saye those that flatter you and saye tushe God is mercifull and will perdone easilie all these and lyke sinnes these men deceyue you saythe S. Paul for that the wrathe and vengeance of God lyghteth vpon the children of vnbeleefe for these matters that is vppon those whiche will not beleeue gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntill vppon the sodayne gods wrathe doe rushe vpon them and then is it toolate to amende VVherfore sayeth he yf you be wise be not partakers of theyr folie but amend your lyues presentlie while you haue time And this admonition of S. Paul shall be sufficiēt to ende this chapiter against all those that refuse or deferre theyr resolution of amendement vppon vayne hope of gods perdon or tolleration Of the fyueth impediment vuhich ys delaye of resolution from tyme to tyme vpon hope to doe it better or vvith more case aftervvard CHAP. V. Tthe reasons hitherto alleaged might seeme I think sufficiēt to a reasonable man for prouing the necessitie of this resolution we talke of and for remouing the impedimentes that let the same But yet for that as the wiseman sayeth he which is minded to breake with hys freend seeketh occasions how to doe yt with some coloure and shew there be manye in the world who hauing no other excuse of their breaking and holding of from God doe seeke to couer it with this pretense that they meane by his grace to amend all in time And this tyme is driuen of from daye to daye vntill God in whose handes onelie the momentes of time are doe shutt them owte of all tyme and doe send them to paynes eternall withoute tyme for that they abused the singular benefite of tyme in this world This is one of the greatest and most dangerous deceites and yet the moste ordinarie and vniuersall that the enemie of mankinde dothe vse towardes the children of Adam I dare say boldlye that more doe perishe by this deceyte than by all his other guiles and subtilities besides He well knoweth the force of this snare aboue all others and therfore vrgeth it so muche vnto euerie man He considereth better than we doe the importance of delaye in a matter so weightie as is our cōuersion and saluation he is not ignorant how one sinne draweth on an other how he that is not fitt to daye will be lesse fitt to morowe how custome groweth into nature how olde diseases are hardlie cured how God withdraweth hys grace how hys iustice is redie to punishe euerie sinne how by delaye we exasperate the same heape vengeance on our owne heades as S. Paul sayeth He is priuie to the vncertaintie and perills of our lyfe to the daungerous chaunces we passe throughe to the impedimentes that will come daylie more and more to let our conuersion All this he knoweth and well considereth and for that cause persuadeth so manye to delaye as he doeth For being not able any longer to blinde the vnderstanding of many Christiās but that they must needes see clearlie the necessitie and vtilitie of this resolution that all impedimentes in the world are but trifles and meere deceites which keepe backe from the same he runnethe to this onelie refuge that is to persuade men that they deferre a litle and that in time to come they shall haue better occasion and oportunitie to doe yt than presentely they haue This S. Austen proued in his conuersion as hym selfe writeth For that after he was persuaded that no saluation could be vnto hym but by chaunge and amendement of his lyfe yet the enemie held hym for a time in delaye sayeing vnto him yet a litle staye yet deferre for a time Therby as he sayeth to binde hym more fast in the custome of sinne vntill by the omnipotent power of gods grace and his owne moste earnest endeuoure he bracke vyolentlie from hym crieing to God ◅hie shall I longer saye to morouv to morovv vvhy shall I not doe it euen at this instant And so he did euen in hys verie yowthe lyuing afterward a moste holie and seuere Christiā lyfe But yf we will discouer yet further the greatnes and perill of this deceyt let vs consider the causes that may lett our resolution and conuersion at this present and we shall see them all increased and strengthened by delaye and confequentlie the matter made more hard and difficult for the time to come than now it ys For first as I haue sayd the continuance of sinne bringeth custome whiche once hauing gotten prescription vppon vs is so harde to remoue as by experience we proue dayly in all habites that haue taken roote within vs. VVho can remoue for examples sake without greate difficultie a longe custome of dronkennes of swearing or of any other euill habite once setled vpon vs Secondlie the longer we persist in our synfull lyfe the more God plucketh his grace and assistance from vs whiche is the onelie meanes that maketh the waye of vertue aeasie vnto men Thirdlie the power and kingdome of the deuill is more established and confirmed in vs by continuance and so the more harder to be remoued Fowerthlie the libertie of oure free will is more and more weakened and daunted by frequentation of sinne thoughe not extinguished Fiuethlie the faculties of our mynde are more corrupted as the vnderstāding is more darkened the will more peruerted the appetite more disordered Sixtelie and lastlye our inferiour partes and passions are more styrred vp and strengthened against the rule of reason and harder to be repressed by continuance of time than they were before VVell then put all this together my freend and consider indifferētlie within thy selfe whether it be more likelie that thow shalt rather make this resolution hereafter than now Hereafter I say when by longer custome of sinne the habite shal be more fastyned in thee the deuill more in possession vppon the gods helpe further of from thee thy mynde more infēcted thy iudgemēt more weakened thy good de sires extinguished thy passions confirmed thy bodie corrupted thy strengthe diminished and all thy whole common wealthe more peruerted VVe see by experience that a shypp which leaketh is more easilye empted at the beginninge than afterwarde VVe see that a ruinous palace the longer it is lett runne the more charge and labour yt will require in the repayring VVe see that yf a man dryue in a nayle with a hammer the more blowes he geueth to yt the more harde it is to plucke it owt agayne How then thinkest thow to committ sinne vppon sinne and by perseuerance therein to finde the redresse more easie hereafter than now It is vvriten among the lyues of olde heremites hovv that on a time an Angel shevved to one of them in the vvyldernes a certayne good felovv that hevved dovvne vvood and hauing made
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
as S. Paul teacheth and hym selfe protesteth when he sayeth I vvill not the deathe of a sinner but rather that he turne from hys uvickednes and lyue And againe by the prophet Ieremie he coÌ„playneth greeuouslie that men vvill not accept of his mercie offered Turne from your uvicked vvayes saythe he vvhye uvill ye dye you hovvse of Isreal By which appeareth that he offereth his mercie most willinglie and freelie to all but vseth his iustice onelie vpon necessitie as it were constrained therunto hy our obstinate behauioure This Christ signifieth more plainlie when he sayth to Ierusalem O Ierusalem Ierusalem whiche kyllest the prophetes and stonest them to deathe that are sent vnto thee how often wolde I haue gathered thy children together as the henne clocketh her chickyns vndernethe her wynges but thou woldest not beholde thy howse for this cause shal be made desert and left withoute children Heere you see thee mercie of God ofteÌ„ offered vnto the Iewes but for that they refused it he was enforced in a certaine maner to pronounce this heauie sentence of destruction desolatioÌ„ vpon them which he fullsilled within fortie or fiftie yeeres after by the handes of Titus and Vespasian Emperours of Rome who vtterlie discomfaited the citie of IerusaleÌ„ whole nation of Iewes whome we see dispersed ouer the world at this daye in bondage bothe of bodie soule VVhiche worke of gods Iustice thoghe it be moste terrible yet was his mercie greater to them as appeareth by Christs woordes yf they had not reiected the sonne Thirdlie his mercie exceedeth his Iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this lyfe by geuing them freewill and assisting the same with his grace to doe good by mouing them inwardlie with infinite good inspirations by alluringe them owtwardlie with exhortatioÌ„s promisses exaÌ„ples of other as also by sickenes aduersities other gentle corrections by geuinge them space to repent with occasions opportunities and excitations vnto the same by threatning them eternall deathe yf they repented not All whiche thinges beinge effectes of mercie and goodnes towarde them they must needes confesse amyddest theyr greatest furie and tormentes that his iudgementes are true iustified in them selues and no wayes to be compared with the greatnes of his mercies By this then we see that to be true which the prophet sayeth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue mett together Iustice and peace haâ—…e kyssed them selues VVe see the reason why the same prophet protesteth of hym selfe I vvill sing vnto thee mercie iudgemeÌ„t o Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I will not so presume of thy mercie as I will not feare thy iudgement nor will I so feare of thy iudgement as I will euer despayre of thy mercie The feare of Gods iudgement is alwayes to be ioyned with our confidence in gods mercie yea in verye saintes them selues as Dauid sayeth But what feare that feare trulie whiche the scripture describeth when it sayeth the feare of our Lord expelleth sinne the feare of God hateth all euill he that feareth God neglecteth nothing he that feareth God will turne and looke into his owne hart he that feareth God will doe good woorkes They whiche feare God will not be incredulous to that whiche he saye 〈◊〉 but will keepe his wayes and seeke owt the things that are pleasant vnto hym They will prepare theyr 〈◊〉 and sanctifie their sowles in his sight This is the description of the true feare of God sett downe by the scripture This is the descriptioÌ„ of that feare which is so much commended and coÌ„maunded in euerye part and parcell of gods woorde Of that feare I saye which is called 〈◊〉 vitae radix prudentiae corona plenitudo sapientia gloria gloriatio beatum donum That is the fountaine of lyfe the roote of prudeÌ„ce the crowne fulnes of wisedome the glorie gloriation of a Christian man a happie gyft Of hym that hathe this feare the scripture saythe happie is the man vuhiche feareth our Lorde for he vvill place his mynde vpon his coÌ„maundementes And againe the man that feareth god shal be happie at the last ende and shal be blessed at the daye of hys deathe Finallie of suche as haue this feare the scripture saythe that God is theyr foundation God hath prepared great multitude of sweetnes for them God hathe purchased them an inheritance God is as mercyfull to them as the father is mercifull vnto his children And to conclude Voluntatem timeÌ„tium se faciet God will doe the will of those that feare him with this feare This holie feare had good Iob wheÌ„ he sayd to god I feared all my vvorkes And he yealdeth the reason therof For that I knevve that thovv sparest not hym that offendeth thee This feare backed the other of whome the prophet sayeth The sinner hathe exaspered God by sayeing that god will not take accoÌ„pte of his doeings in the multitude of wrathe Thy iudgementes o Lord are remoued from his sight And againe wherfore hathe the wicked man styrred vp god against hym selfe by sayeing god will not take account of my doeyngs yt is a great wickednes no dowt and a greate exasperation of God against vs to take the one halfe of gods nature from hym whiche is to make hym mercifull without iustice and to lyue so as though God wolde take no accouÌ„t of our lyfe wheras he hath protested most earnestlie the contrarie sayeing that he is a hard and eouetous man whiche will not be coÌ„teÌ„t to receyue his owne againe but also will haue vsurie that he will haue a reckening of all hys goodes lent vs that he will haue fruite for all his labours bestowed vppon vs finallie that he will haue account for euery woorde that we haue spoken Christ in the three score eight psalme which in sundrye places of the gospell he interpreteth to be writen of him selfe amonge other dreadfull curses whiche he setteth downe against the reprobate he hath these lett theyr eyes be daseled in suche sorte as they may not see powre owte thy wrathe my father vpon them lett the furie of thy vengeaÌ„ce take hand fast on them add inquitie vpon their iniquitie and lett hym not enter into thy iustice Lett them be blotted owt of the booke of lyfe and lett them not be inrolled together with the iust Heer loe we see that the greatest curse which God can laye vpon vs next before our blotting owt of the booke of lyfe is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into consideration of hys iustice For whiche cause also this coÌ„fident kynde of sinning vpon hope of gods
mercie is accounted by diuines for the first of the six greuous sinnes against the holie ghoste whiche our Sauioure in the gospell signifieth to be so hardlie perdoned vnto men by his father and the reason whye they call this a sinne against the hoyle ghost is for that it reiecteth willfullye one of the principall meanes left by the ho lye ghost to retyre vs from sinne whiche is the feare and respect of gods iustice vpon sinners VVherfore to conclude this matter of presumption me thinke we may vse the same kynde of argument touching the feare of gods iustice as S. Paul vseth to the Romanes of the feare of gods ministers which are temporall princes woldest thow not feare the power of a temporall prince sayeth he doe well then thow shalt not onelie not feare but also receyue laude and prayse therfore But if thow doe euill then feare For he beareth not the swoorde without a cause In lyke sort may we saye to those good felowes whiche make god so mercifull as no man ought to feare his iustice VVolde ye not feare my brethren the iustice of god in punishement lyue vertuouslie then and you shall be as voyde of feare as lyons are fayeth the wiseman For that perfect charitie expelleth feare But yf you lyue wickedlie then haue you cause to feare for god called not hym selfe a iust iudge for nothing If the matter had bene so secure as manye men by flatterie doe persuade themselues it is S. Peter wold neuer haue sayde vnto Christianes now baptized VValke you in feare during the time of this your earthelie habitatiō Nor S. Paul to the same men VVoorke your ovvne saluation in feare and tremblyng But here perhappes some men will aske how then doeth the same Apostle in an other place say That God hath not geuen vs the spirite of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to lyue in feare onelie for dreade of punishement without loue but a spirite of loue ioyned with the feare of childrē wherby they feare to offend their father not onelye in respect of his punishement but principallie for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth playnlie to the Romanes putting the differēce betwene seruile feare and the feare of childeren you haue not receyued agayne the spirit of seruitude saythe he in feare but the spirite of adoption of children vvherby vue crye to God Abha father He saythe heere to the Romanes you haue not receyued againe the spirite of seruitude in feare for that their former spirite being gentiles was onelye in seruile feare for that they honoured adored their Idoles not for any loue they beare vnto them being so infinite as they were and suche notable lewdnes reported of the I meane of Iupiter Mars Venus and the lyke but onelie for feare of hurt from them yf they dyd not serue and adore the same Saint Peter also in one sentence expoundeth all this matter For hauing sayde timoreincorum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominū autem Christum sanctificate in cordibus vesiris c cum modestia timore conscientiam habentes bonam That is doe you sanctifie our Lord Iesus Christ in your hartes hauing a good conscience with modestie and feare So that the spirite of seruile feare which is grounded onelie vpon respect of punishemēt is forbidden vs but the louing feare of children is cōmaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbidden vs especiallie when we are now entered into the seruice of God yet is it most profitable for sinners and suche as yet but begynne to serue God for that it moueth them to repentance and to looke aboute them for which cause it is called by the wyseman the begynnyng of vvisdome And therfore bothe Ionas to the Niniuites and S. Iohn Baptist to the lewes and all the prophets to sinners haue vsed to styrre vp this feare by threatning the daungers and punishementes which were imminent to them yf they repented not But yet afterward when men are conuerted to God and doe goe forwarde in his seruice they chaunge euery daye this seruyle feare into loue vntill they arriue at last vnto that state wherof S. Iohn saythe that perfect loue or charitie expelleth feare VVherupon S. Austen sayeth that feare is the seruāt sent before to prepare place in our hartes for his mystres vvhiche is charitie VVho beyng once entered in and perfectlie placed feare goeth owte againe and geueth place vnto the same But where this feare neuer entereth at all there is it impossible for charitie euer to come and dwell fayeth this holye father The second thing to be noted is that albeyt this feare of punishement be not in verie perfect men or at leastwyse is lesse in them than in others as S. Iohn teacheth yet beyng ioyned with loue and reuerence as it ought to be it is moste profitable and necessarie for all common Christianes whose lyfe is not so perfect nor charitie so greate as that perfection wherof S. Iohn speakethe This appeareth by that that Christ persuaded also this feare euen vnto his Apostles sayeing feare you hym vvhiche after he 〈◊〉 〈◊〉 the bodye hath povver 〈◊〉 to send bothe bodye and soule vnto hell fyre this I saye 〈◊〉 you feare hym The same dothe S. Paul to the 〈◊〉 whoe were good Christians layeing downe first the iustice of God and therupon persuading them to feare All we sayeth he must be preseted before the tribunal seat of Christ to receiue eche man his proper desertes according as he hath done good or euill in this lyfe And for that we knowe this we doe persuade the feare of our Lord vnto men Nay that whiche is more S. Paul testifieth that notwithstanding all his fauours receyued from God he retayned yet him selfe this feare of Gods iustice as appeareth by those woordes of his I doe chastyne my bodie and doe bring it into seruitude least porchaunce vvhen I haue preached to other I become a reprobate my selfe Now my freend yf S. Paul stoode in awe of the iustice of God notwitstāding his Apostleshipp and that he was guiltie to hym selfe of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remayneth guyltie of so many misdeedes wickednes This knovve you sayeth S. Paul that no fornicator vncleane persone couetouse man or the lyke can haue inheritance in the kingdome of Christ. And immediatlie after as thoghe this had not bene sufficient he addeth for preuenting the folye of sinners whiche flatter them selues Lett no man deceyue you uvith vayne vvoordes for the vvrathe of God cometh for these thinges vpon the children