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
authoritie Christ myght haue sayed to Peter when he sent hym to take his tribute from owte of the fyshes mouthe take so muche more as will suffice your necessarie expences as you trauayle the coūtrie But he wolde not nor yet diminishe the great afflictiōs whiche I haue shewed before thoughe he loued them as dearelie as euer he loued hys owne sowle All whiche was done as S. Peter interpreteth to geue vs example what to folo we what to looke for what to desire what to comfort our selues in amyddest the greatest of all our tribulations Saint paul vseth this as a principall consiration when he writeth thus to the hebrewes vppon the recitall of the sufferinges of other saintes before them wherfore we also bretheren hauing so great a multitude of witnesses that haue suffered before vs lett vs laye of all burdens of sinne hanging vpon vs and lett vs runne by patience vnto the battaile offered vs fyxing our eyes vpon the authour of our faith and fulfiller of the same Iesus who putting the ioyes of heauen before his eyes sustayned patientlie the crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpōhym I saye which sustayned suche a cōtradictiō against hym selfe at the handes of sinners and be not wearie nor fainte not in courage For you haue not yet resisted against sinne vnto bloode and you haue forgotten perhapps that comfortable sayeing whiche speaketh vnto you as vnto children My sonne doe not 〈◊〉 the discipliue of our Lorde and be not 〈◊〉 vuhen thou art chastened of hym For whome God loueth he chasteneth and he whippeth euery sonne whome he receauethe Perseuer therefore in the correction layed vpon you God offerethe hym selfe to you as to his children For what childe is there whome the father correcteth not yf you be out of correction wherof all his children are made partakers then are bastardes and not children All correction for the present time when it is suffered seemeth vnpleasant and sorowfull but yet after it bringeth foorthe most quiet fruite of iustice vnto thē that are exercised by yt VVherfore strengthēn vpp your wearie handes and loosed knees make waye to your feete c. That is take courage vnto you and goe forwarde valiantlye vnder the crosse laied vpō you This was the exhortation of this holie captayne vnto his countrie mē souldyers of lesus Christ the Ievves Saint Iames the brother of our Lorde vseth an other exhortation in his Catho like epistle to all Catholikes not muche differēt from this Be you therfore patient my brethrē say the he vntill the cōming of our lord Beholde the husbandman expecteth for a time the fruite of the earthe so pretious vnto hym bearing patientlie vntill he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōmyng of our lorde will shortlie draw neere Be not sadde and complayne not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience whiche spake vnto vs in the name of God Beholde we account thē blessed which haue suffered You haue hearde of the sufferance of Iob you haue seen the end of our lord withe him you haue seen I saye that our lord is mercifull and full of compassion I might heere alleage many thinges more owt of the scripture to this purpose for that the scripture is moste copious heerin and in verie deed yf it should all be melted and poured owt yt wolde yeelde vs nothing els almoste but touching the crosse and patient bearing of tribulation in this lyfe But I must end for that this chapiter ryseth to be long as the other before dyd And therfore I will onelye for my conclusion sett downe the confession and moste excellent exhortation of olde Mathathias in the tyme of the cruell persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that tyme the officers of Antiochus sayd vnto Mathathias thow art a prince and of greatest estate in this citie adorned with children and bretheren come thow therfore first and doe the kinges commaundement as other men haue done in Iuda and Ierusalem and thow and thy children shal be the kynges freends and enryched with golde and syluer and many guyftes from hym VVherto Mathathias answered with a lowde voyce yf all nations should obey Antiochus to departe from the obedience of the lawes of theyr auncestours yet I and my childredn and bretheren will folowe the lawes of our fathers Let God be mercifull vnto vs at his pleasure c. And the dayes came of Mathathias his dethe and then he sayed vnto his children Now is the tyme that pryde is in her strengthe Now is the tyme of chastisement towardes vs of euersion and indignatiō come Now therfore o children be you zelous in the lawe of God yeeld vpp your lyues for the testaments of your fathers remember the woorkes of your auncestours what they haue done in theyr generations and so shall you receaue greate glorie and eternall name VVas not Abraham fownde faythefull in time of temptation and yt was reputed vnto hym for iustice Ioseph in tyme of his didistresse kept gods commaundementes and was made Lord ouer all Egypt Phinees our father for his zeale towardes the lawe of God receaued the testament of an euerlasting preesthode Iosue for that he fullfilled gods woord was made a captayne ouer all Israel Caleb for that he testifyed in the churche receaued an inheritance Dauid for his mercie obteyned the seat of an eternall kyngdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael throughe their beleefe were delyuered from the flame of the fyre Daniel for his simplicitie was deliuered frō the mouthe of lyons And so doe you runne ouer by cogitation all generations and you shall see that all those that hope in God shall not be vanquyshed And doe you not feare the woordes of a synfull man for his glorie is nothing els but dung and wormes to daye he is great and exalted and to morow he shal not be fownde for he shall returne vnto his earthe agayne and all his fond cogitations shall perishe VVherfore take courage vnto you my children and playe the men in the lawe of God For therin shal be your honour and glorie Hitherto are the wordes of scripture which shall suffice for the end of this chapter Of the thyrd impediment that letteth men from resolution vvhiche is the loue of the uuorlde CHAP. III. AS the two impedimentes remoued before be in deede great stayes to many men from the resolution we talke of so this that now I take in hande is not onelie of it selfe a strong impediment but also a greate cause and common grounde as it were to all the other impedimentes that be For 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
by the vvisdome of God maye be deuised The sixthe qualitie is pleasure vvherevvith the glorisied bodie aboue all measure shal be replenished all their senses together finding novv their proper obiects in muche more excellencie than euer they could in this vvorlde as shal be shevved after Novv I say euerie parte sense member and ioint shall be filled vvith exceeding pleasure euen as the same shall be tormēted in the damned I vvill heere alleage Anselmus his vvoordes for that they expresse liuelie this matter All the glorifyed body sayeth he shall be filled vvith abundance of all kynde of pleasure the eyes the eares the nose the mouth the hands the throote the lungs the hart the stomacke the back the boones the marovve the entrales them selues euery parte thereof shal be replenished vvith suche vnspeakable svvetenesse and pleasure that truelie it may be sayed that the vvhole man is made to drinke of the riuer of Gods diuine pleasures and made dronken vvith the abundance of Gods house In contrarie vvyse the damned bodie shal be tormented in all his partes and members euē as yf you savve a man that had a burning yrō thrust in to his eyes an other into his mouth an other into his breest an other into his ribbes and so through all the ioints partes and members of his bodie VVolde you not thinke hym miserable and the other man happie The last qualitie is perpetuitie of lyfe whereby the bodie is made sure novv neuer to die or alter from his felicitie according to the sayeing of scripture that the iust shall liue for euer this is one of the cheefest prerogatiues of a glorified bodye For by this all care and feare is taken away all daunger of hurt and noyance for if all the worlde should fall vppon a glorified bodie it could not hurt or harme it any thing at all wherē as the damned bodie lyeth alway in dyeing and is subiect to the greefe of euery blow and tormēt layed vpō it and so must remayn world without end These seuen qualities then doe make a glorified bodie happie And albeit this happynesse be but accidentall as I haue sayed and nothing in deede to the essentiall felicitie of the soule yet is it no small matter as you see but suche as yf any bodie in this lyfe had but one of these seauen qualities we should thinke him moste happie rather a God than a man And to obtayne one of them in this woalde many men wolde spēd muche and aduenture farre whereas to gett them all in the lyfe to come none allmoste will take any paynes But now to come to the essentiall poynt of this felicitie which pertayneth to the soule as the principall parte it is to be vnderstoode that albeit there be many things that doe concurre in this felicitie for the accomplishment perfection of happinesse Yet the fontaine of all is but one onelie thing called by diuines Visi dei beatifica the syght of god that maketh vs happie Hec sola est summum bonum nostrum sayeth S. Auguston this onelie syght of god is our happynesse Vvhich Christ also affirmeth when he sayeth to his father this is lyfe euerlasting that men knovv the true god Iesus Christ uvhome thou hast sent S. Paul also putteth our felicitie in seing god face to face And S. Iohn in seing god as he is And the reason of this is for that all the pleasures cōtētatiōs in the world being onlie litle sparkles parcells sent out from god they are all contayned muche more perfectlie excellentlie in god hym selfe than they are in their owne natures created as also all the perfections of his creatures are more fullie in hym han in them selues VVhereof it foloweth that whoe soeuer is admitted to the vision presence of god he hathe all the goodnesse and perfections of creatures in the worlde vnited together and presented vnto hym at once So that what soeuer deliteth ether bodie or soule there he enioyeth it wholye knit vp together as it were in one bundle with the presence thereof is rauished in all partes bothe of mynde and bodie as he can not imagine thinke or wishe for auie ioye what soeuer but there he findeth it in his perfectiō there he 〈◊〉 all knowlege all wisedome all beautie all riches all no bitie all goodnesse all delite and what so euer boside deserueth ether loue and admiration or woorketh ether pleasure or contentation All the powers of the mynde shal be filled with this sight presence and fruition of God all the senses of our bodie 〈◊〉 satisfied God shal be the vniuersall felicitie of all his saints contaning in hym selfe all particular felicities without end number or measure He shal be aglasse to our eyes musike to our eares honie to our mowthes moste sweete and pleasaunt balme to our smell he shal be light to our vnderstanding contentation to our will continuation of eternitie to our memorie In hym shall we enioye all the varietie of times that delite vs heer all the beautie of creatures that allure vs heer all the pleasures and Ioyes that cōtent vs heer In this vision of God sayeth one doctor wee shall know we shall loue we shall reioyse we shall prayse VVe shall know the verie secrets and iudgements of God which are a depthe vuithóut bottome Also the causes natures beginnings ofsprings and ends of all creatures VVell all loue incōpatablie bothe God for the infinitie canses of loue that we see in hym and oure companions as much as our seluos for that we shall see them as muche loued of God as our selues and that also for the same for which we are loued whereof enseweth that our ioye shal be without measure bothe for that we shall haue a particular ioye for euery thing we loue in God which are infinite and also for that we shall reloyse at the felicitie of 〈◊〉 of our companions as much as at our owne and by that meanes we shall haue so many distinct felicities as we shall haue distinct cōpanions in our felicitie which being without nuber it is no maruaile thoughe Christ sayed goe in to the ioye of they Lord and not let the lordes ioye enter in to thee for that no one hart created can receyue the fullnesse and greatnesse of this ioye Hereof it foloweth lastlie that we shall prayse God without end or wearinesse with all our harte with all our strengthe with all our powers with all our partes according as the scripture sayeth Happie are they that liue in thy house o lord for they shall prayse the 〈◊〉 rnallye vvithout end Of this moste blessed vision of God the liolie father S. Austen writeth thus Happie are the cleene of harte For they shall see God sayeth our sauiour then is there a visiō of God deare bretheren which maketh vs happie A vision I say whiche nether eye hath seene in this world nor
neuer want the temptations of the world and deuill the resisting wherof is muche more difficult in time of peace and wealthe than in time of externall affliction and persecution for that these enemies are stronger in slatterie than in force whiche a godly father expresseth by this parable The sunne wynde sayeth he agreed one day to proue their seueral strengthes in takinge a cloke from a wayesarynge mā And in the forenoone the wynd vsed all violence that he could to blowe of the saide cloke But the more he blewe the more fast held the trauailer his clocke and gathered it more closely about hym At after noone the sunne sent foorthe her pleasant beames and by litle and litle so entered into this man as he caused hym to yeeld and put of not onelye his cloke but also his cote VVhereby ys proued sayeth this father that the alluremetes of pleasure are more strong and harder to be resisted than the violence of persecutiō The lyke is shewed by the example of Dauid whoe resisted easilie manye assaults of aduersitie but yet fell daungerouslie in tyme of prosperitie VVherby appearethe that vertuous men haue no lesse warre in tyme of peace than in time of persecution Nor euer wanteth there occasion of bearing the crosse suffering affliction to hym that will accept of the same And this may suffice for this first poynt to proue that euery man must enter into heauen by tribulation as S. Paul sayeth Touching the second whye God wolde haue this matter so yt were sufficient to answere that yt pleased hym best so without seeking any further reason of his meaninge heerein euen as it pleased him without all reason in oure syght to abase his sonne so much as to send hym hyther into this world to suffer and dye for vs Or yf we will needes haue a reason hereof this one myght be sufficient for all that seynge we looke for so great a glorie as we doe we should laboure a litle first for the same and so shewe our selues woorthie of gods fauoure and exaltation But yet for that yt hath pleased his diuine maiestie not onelye to open vnto vs his will and determination for our suffering in this lyfe but also diuers reasons of his moste holy purpose pleasure therin for our further encouragement and consolation which doe suffer I will in this place repeate some of the same for declaration of his exceeding great loue and fatherlie care towardes vs. The first cause then and the most principall is to encrease therby our merite glorie in the lyfe to come For hauing appointed by his eternall wisdome and iustice that none shall be crowned there but according to the measure of his fight in this world the more and greater cōbates that he geueth together with sufficient grace to ouercome therin the greater crowne of glorie prepareth he for vs at our resurrection This cause toucheth S. Paul in the woordes before alleaged of the saintes of the olde testament to VVitt that they receaued no redemption from their miseries in this world to the end they might find a better resurrection in the world to come This also meant Christ expresselie whē he sayed Happie are they vvhich suffer persecution for theyrs is the kyngdome of heauen happie are you vvhen men speake euell and persecute you c. reioyse and be glad I saye for that your revvarde is greate in heauen Hither also doe appertaine all those promyses of gayning lyfe by leesing lyfe of receauing a hundred for one and the lyke Heere hence do proceede all those large promyses to virginitie and chastitie to such as geld them selues for the kyndome of heauen to voluntarie pouertie and to the renovvncing of our owne will by obedience All vvhich are greate conflictes agaynst the fleshe woorld and our ovvne sensualitie and can not be performed but by sufferinges and afflictiō Finally S. Paul declareth this matter fullie when he sayeth that a litle and short tribulation in this lyfe vvorketh a vveight of glorie aboue all measure in the hyght of heauen The second cause vvhy God appoynted this is to draw vs therby from the loue of the world his professed enemye as in the next chapiter shal be shevved at large This cause S. Paul vttereth in these vvordes VVe are punished of God to the end vve should not be damned vvith this vvorld Euen then as a Nurse that to vveane her child from the lykyng of her mylke dothe anoynte her teat with Alloes or some other suche bytter thing so our mercyfull father that vvolde retire vs from the loue of worldlie delytes whereby infinite men doe perish dayly vseth to send tribulation whiche of all other thinges hathe moste force to woorke that effect as we see in the example of the prodigall sonne whoe could by no meanes be stayed from his pleasures but onelyeby affliction Thirdlie God vseth tribulation as a most present and soueraigne medicine to heale vs of many diseases otherwyse almoste incurable As first of a certayne blyndenes and careles negligence in our estate contracted by wealth and prosperitie In whiche sense the scripture sayeth that affliction geueth vnderstanding And the wyse man affirmeth that the rodde bryngeth uvisdome This was shewed in figure vvhen the sight of Tobie was restored by the bytter gaule of a fishe And we haue cleare exāples in Nabuchadonasar Saul Antiochus and Manasses all which came to see their owne faultes by tribulation which they wolde neuer haue done in tyme of prosperitie The lyke we read of the brethren of Ioseph whoe falling some affliction in Egypt presentlie entered into their owne conscience and sayd VVe suffer those thinges vvoorthely for that vve synned against our brother And as tribulation bryngeth this light whereby we see our owne defectes so helpeth yt greatlie to remoue and cure the same wherin it may be well lykened vnto the rodde of Moyses For as that rodde strikinge the harde rockes hrought foorth water as the scripture saieth so this rodde of afflictiō falling vpon stonye harted synners mollyfyeth them to contrition and often times bringeth foorthe the fluddes of teares to repentance In respect wherof holy Tobye sayeth to God In tyme of tribulation thou forgeuest sinnes And for lyke effect it is compared also to a fyle of yron which taketh away the rust of the soule Also to a purgation that driueth out corrupt humours And finallie to a golde smythes fyre which cōsumeth away the refuse metalls and fineth the golde to his perfectiō I vvill trye thee by fyre to the quick sayeth God to a sinner by Esay the prophet and I vvill take avvaye all thy tynne and refuse metall And againe by Ieremie I vvill melt them and trye them by fire This he meant of the fyre of tribulation whose propertie is according as
sight it is nothing but a shadow when it cometh to weight it is nothing but smoke whē it cometh to opening it is nothing but an image of playster woork full of olde ragges paches within To know the miseries of the world you must goe a litle out from yt For as they whiche walke in a myst doe not see it so well as they which stand vpon a hyll from yt so fareth it in discerning the world whose propertie is to blynde them that come to it to the ende they may not see theyr owne estate euen as a Rauen first of all strykethe owte the poore shepes eyes to the ende she may not see the waye to escape from his tyranie After the worlde hathe once bereft the worldlyng of his spirituall syght that he can iudge no longer betwene good and euell vanitie and veritie then it rockethe him a sleepe at ease and pleasure it byndethe hym sweetelie it deceyuethe hym pleasantlie it tormētethe him in great peace and rest it hathe a prowde spirite streightwayes to place him in the pinnacle of greedie ambition and there hence to shew hym all the dignities prefermentes of the world it hathe twentie false marchantes to shew him in the darke the first and former endes of fayre and precious clothes Marie he may not looke into the whole peeces nor carie them to the light It hathe fower hundred false prophettes to flatter hym as Achab had whiche must keepe him from the hearing of Micheas his counsayle that is from the remorse of his owne conscience which telleth him truethe It hathe a thowsād cunning fishers to laye before him pleasant baytes but all furnyshed withe daungerous hookes within It hathe infinite strumpettes of Babilon to offer him drinke in golden cuppes but all myngled withe moste deadlie poison It hathe in euerie doore an alluring Iahel to entise hym into the milke of pleasures and delites but all haue their hammers and nayles in their handes to murder him in the brayne when he fallethe a sleepe It hathe in euerie corner a flattering Ioab to embrace withe one arme and kill withe the other A false Iudas to geue a kisse and therwith to betraye Finallie it hathe all the deceites all the dissimulations all the flatteries all the treasons that possiblie may be deuised It hateth them that loue yt deceiueth them that trust it afflicteth them that serue yt reprocheth them that honour it damneth them that folow it and moste of all forgetteth them that labour and trauaile moste of all for it And to be breefe in this matter doe you what you can for this worlde and loue it and adore it as muche as you vvill yet in the ende you shall finde yt a right Nabal vvho after many benefits receyued from Dauid yet vvhen Dauid came to haue neede of hym he ansvvered uvhoe is Dauid or vvho is the sonne of Isay that I should knovve him vpon greate cause then sayd the prophet Dauid O you childrē of men hovue long vvill you be so dull harted VVhie doe you loue vanitie and seeke after a lye He callethe the vvorld not a lyar but a lie it selfe for the exceeding great fraude and deceit vvhiche yt vseth The third name or propertie that Christ ascribethe vnto the pleasures and riches of the world is that they are thornes of whiche S. Gregorie writethe thus who euer wolde haue beleeued me yf I had called riches thornes as Christ heere dothe seyng thornes doe pricke and riches are so pleasant And yet surelie they are thornes for that with the prickes of their carefull cogitations they teare and make bloodye the myndes of wordlye men By whiche wordes this holye father signifieth that euen as a mans naked bodye tossed and tumbled among many thornes can not be but much rent and torne and made bloudie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this lyfe can not but be vexed with restles pricking of the same wounded also with many temptations of sinne which doe occurre This dothe Salomō in the places before alleged signifie whē he dothe not onelie call the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of all other vanities but also afflictiō of spirite Geuing vs to vnderstand that where these vanities are the loue of thē once entered there is no more the peace of God whiche passeth all vnderstanding there is no longer rest or quiet of mynde but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deede a moste miserable and pityfull affliction of spirite And the reason hereof is that as a clocke can neuer stand still from runnynge so long as the peazes doe hang therat so a worldlie man hauing infinite cares cogitations and anxieties hanging vpon his mynde as peazes vpon the clocke can neuer haue rest or repose daye or night but is inforced to beat his braynes when other men sleepe for the cōpassing of those trifles where with he is incombred Oh how many riche men in the world do feele to be true that I now saye how many ambitious mē doe proue it daylie and yet will not deliuer them selues owt of the same Of all the plagues sent vnto Egypt that of the flyes was one of the most trouble some and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vppon hym So of all the miseries and vexations that God layeth vpon worldlinges this is not the least to be tormēted with the cares of that which they esteeme theire greatest felicitie and can not beat them of by anye meanes they can deuise They rushe vpon them in the morning as sone as they a wake they accompanye them in the daye they forsake them not at night they folow them to bedde they lett them from their sleepe they aflict them in their dreames and sinallie they are those importune and vnmercyfull tyrantes whiche God threatnethe to wicked men by Ieremie the prophet qui nocte ac die non 〈◊〉 requiem which shal geue them no rest eyther by daye or night And the cause hereof whiche God alleageth in the same chapter is quia abst ili pacem meā a populo isto dicit dominu nisericordiam miserationes For that I haue takē away my peace from this kynde of people saythe God I hau taken away my mercie cōmiseratiōs a verie heauie sentence to all them that lye vnder the yoke and bondage of these miserable vanities But yet the prophet Esaye hathe a muche more terrible description of these mens estate They put their trust in thinges of nothing and doe talke vanities They cōceaue laboure bring foorthe iniquitie they breake the egges of serpentes vveaue the vvebbes of spyders he that shall eate of theyr egges shall dye and that vvhiche is hached
promises Modestie without arrogancie Continencie from all kynde of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against these men saithe S. Paul there is no lavve And in the verie same chapiter he expresseth the spirite of the world by the contrarie effectes sayeing the worckes of fleshe are manifest whiche are fornicatioÌ„ vncleannes wantoÌ„nes lecherie Idolatrie poysonninges enemities contentions emulatioÌ„s wrathe strife dissention sectes enuie murder dronkennes gluttonie and the like of whiche I foretell you as I haue tolde you before that those men whiche doe suche thinges shall neuer obteyne the kyngdome of heauen Heere now may euery man iudge of the spirit of the world and the spirit of Christ and applieing it to him selfe may coniecture whether he holdeth of the one or of the other S. Paul geeueth two pretie shorte rules in the very same place to trye the same The first ys They vvhiche are of Christ haue crucified their fleshe uvithe the vices and concupisceÌ„ces therof That is they haue so mortified their owne bodies as they committ none of the vices and sinnes repeated before nor yeeld not vnto the concupiscences or temptations therof The second rule is yfvve lyue in spirite then let vs vvalke in spirit That is our vvalking and behauioure is a signe vvhether vve be alyue or dead For yf our vvalking be spirituall suche as I haue declared before by the tvvelue fruites therof then doe vve lyue and haue life in spirite but yf our vvorkes be carnall suche as S. Paul novv hathe described then are vve carnall and dead in spirite nor haue vve any thing to doe vvith Christ or portion in the kingdome of heauen And for that all the vvorlde is full of those carnull vvorkes and bringeth foorthe no fruites in deede of Christs spirit nor permittethe them to grovv or prosper vvithin her thence is yt that the scripture alvvayes putteth Christ and the vvorld for opposite opeÌ„ enemies Christ hym selfe saveth that the vvorlde can not receaus the spirit of trueth And againe in the same EuaÌ„gelist he sayeth that nether he nor anye of his are of the vvorlde thoughe they liue in the vvorld And yet further in his moste vehement prayer vnto his father pater iuste mundus te non cognouit Iust father the world hathe not knowen thee For which cause S. Iohn writeth If any maÌ„ loue the vvorld the loue of the father is not in hym And yet further S. Iames that vvho soeuer but desireth to be freend of this vvorld is therby made an enemye to God VVhat will worldly men saye to this S. Paul affirmeth plainlie that this world is to be damned And Christ insinuateth the same in S. Iohns gospell but moste of all in that wonderfull fact of his when prayeing to his father for other matters he excepteth the world by name Non pro mundo rogo saithe he I doe not aske mercie and perdone for the world But for those whiche thow hast geuen me owt of the worlde Oh what a dreadfull exception is this made by the Sauioure of the world by the lambe that taketh awaye all sinnes by hym that asked perdone euen for his tourmentoures and crucifiers to except now the world by name from his mercie Oh that worldlie men wold consider but this one point onelie they wolde not I think liue so voyde of feare as they doe Can any man maruayle now why S. Paul cryeth so carefullie to vs nolite conformari huic saeculo coÌ„forme not your selfes to this world agayne that we should renounce vtterlie all secular desires can anye maruayle whye S. Iohn whiche was moste priuie aboue all other to Christs holie meaning here in sayeth to vs in suche earnest sorte Nolite diligere muÌ„dum neque ea quae in mundo sunt Doe not loue the world nor any thing that is in the world If we maye nether loue it nor so muche as conforme our selues vnto it vnder so greate paynes as are before rehearsed of the enemitie of God and eternall damnation what shall become of those men that doe not onelye conforme them selues vnto it and the vanities therof but also doe folowe it seeke after it rest in it and doe bestowe all theyr labours and trauailes vpon it If you aske me the cause whye Christ so hateth and abhorreth this world S Iohn telleth you 〈◊〉 mundus totus in maligno posius est for that all the whole worlde is set on naughtynes for that it hathe a spirite contrarie to the spirite of Christ as hathe bene shewed for that it teacheth pryde vainglorie ambition enuie reuenge malice with pleasures of the fleshe and all kynde of vanities And Christ on the contrarie side humilitie meekenes perdonyng of enemyes abstin ce chastitie sufferance mortisicatioÌ„ bearing the crosse with contempt of all earthelye pleasures for the kyngdome of heauen for that it persecuteth the good aduanceth the euill for that it rooteth owt vertue and planteth all vice And finalie for that it shutteth the doores against Christ when he knocketh strangleth the harte that once it possessethe VVherfore to conclude this parte seyng this world is suche a thing as it is so vaine so deceytfull so troublesome so daungerâ—…us seyng it is a professed enemye to Christ excoÌ„municated and damned to the pitt of hell seyng it is as one father sayeth an arcke of trauaile a schoole of vanities a feare of deceite a labirin the of errour seing it is nothing els but a barraine wildernes a stonye fyeld a durtye Stye a tempestuous sea seing it is a groue full of thornes a medowe full of scorpions a flourishing garden without fruite a caue full of poysoned and deadlie basiliskes seyng it is finallie as I haue shewed a fountaine of miseries a ryuer of teares a faigned fable a delectable frensie seyng as S. Austen sayeth the ioy of this world hathe nothing els but faise delyte true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearfull rest greeuous miserie vayne hope of selicitie seyng it hathe nothing in it as S. Chrisostome saythe but teares shame repentance reproche sadnes negligences labours terrours sicknes sinne and deathe it selfe seyng the worlds repose is full of anguishe his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profitt his desires without successe his hope without rewarde his myrthe without continuance his miseries without remedies seyng these and a thousande euills more are in it and no one good thing can be had from it who will be deceyued with this visard or allured with this vanitie hereafter who will be stayed from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficient to declare the insufficencie of this third impediment But yet for the satissieing of my promisse in
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
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
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
euerie hooke layed vs by the deuill most greedelye doe deuoure euerie poysened pleasant bayte vvhich is offered by the enimye for the destructiō of our sovvles and thus muche aboute resistinge of synne But novv touchinge the second poynte vvhiche is continuall exercisinge our selues in good vvorkes it is euident in it selfe that vve vtterlie fayle for the most parte of vs in the same I haue shevved before hovv vve are in scripture commaunded to doe them vvithout ceassinge and most diligentlye vvhiles vve haue tyme of daye to doe them in for as Christ sayth the night vvill come vvhen no man can vvorke anye more I might also shevv hovv our forefathers the sainctes of God vvere most diligent and carefull in doinge good vvorkes in their daies euen as the husbandman is carefull to caste seede into the grovvnde vvhyles fayre vveather lasteth and the marchāte to laye out his monye whiles the good markytt endureth they knew the tyme woulde not last longo which they had to worke heir owne saluation in and therfore they bestirred thē selues whiles oprortunitie serued they neuer ceased but came from on good worke to an other well knowing what they did and what gayne they hoped for If there were nothinge els to proue their wounderfull care and diligēce herein yet the infinite monumentes of their almes deedes yet extant to the worlde are sufficient testimonies of the same to wit the infinite churches builded and indowed with greate and abundant maintenance for the ministers of the same so manye bishopprickes deaneryes archdeaconryes Canonryes prebendes chauntryes and the like So manye hospitalles houses of orphanes and poore people so many scholes Colledges vniuersities so manye bridges high wayes and publique cōmodities so manye Abbayes Nunries Priaries hermitages and the like for the sēruice of God and repose of holye people whiche would leaue the world and betake them selues onlye to the contēplation of heauenlye thinges VVhich charitable deedes all a thow sand more bothe priuate and publique secrete and open which I can not reporte came owt of the purses of our good auncesters 〈◊〉 oftentimes not onlye gaue of their abundance but also saued from their owne mouthes plucked from their owne childrē posteritie and bestowed it vppon deedes of charitis for behoofe of their sovvels VVheras we are so farof from geeuinge awaye our necessaries as we will not bestow our verie superfluities but will imploye thē rather vpon haukes and dogges and other brute beastes some times also vpon much viler vses then to the reliefe of our poore brethren and to the ease of our sowles in the lyfe to come Alas deare brother to what a carelesse and senseles estate are we come to wchinge our owne saluation and damnation S. Paule cryeth owt vnto vs vvorke your ovvne saluatiō vvith feare and tremblinge And yet no man for that maketh accounte therof S. Peter warneth vs grauelye and ernestlye brethren take you great care to make your vocation and election suer by good vvorkes yet vvhoe almost vvill thinke vpō them Christ him selfe thundereth in thes vvordes And I tell you make your selues frindes in this voorld of vniust māmon that vvhē you fainte they maye receaise you into eternall tabernacles That is by your riches of this vvorlde purchase vnto you the prayers of good people that by their intercession you may enioye lyfe euerlastinge And yet for all that vve are not moued herevvithall so deade vve are and lumpyshe to all goodnes If God did exhorte vs to good deedes for his owne commoditie or for any gayne that he is to take therby yet in reason we ought to pleasure him therin seinge we haue receaued all from his onlye liberalitie before But selnge he asketh it at our handes for no neede of his owne but onlye for our gayne and to paye vs home agayne with vsury it is more reason we should harken vnto him If a common honest man vpon earthe shoulde inuite vs to do a thinge promisinge vs of his honestie a sufficient rewarde vve woulde beleeue him but God makinge infinite promises vnto vs in scripture of eternall revvarde for our vvell doinge as that vve shall eate vvith him drincke vvith him raigne vvith him possesse heauen vvith him and the like can not moue vs notvvithstandinge to vvorkes of charitie Marie because our forefathers vvere moued here vvithall as hauinge hartes of softer metall than ours are of therfore they brought forth such abundant fruite as I haue shevved Of all this then that I haue sayde the godlie Christian maie gather first the lamentable estate of the vvorld at this daye vvhen amongest the small number of those vvhiche beare the name of Christians so manye are like to perishe for not perfourminge of thes tvvo principall pointes of theire vocation Secondly he maye gather the cause of the infinite difference of revvarde for good and euill in the lyfe to come vvhiche some men vvill seeme to meruaille at but in deede is most iust and reasonable consideringe the greate diuersitie of lyfe in good and euill men vvhiles they are in this vvorlde For the good man dothe not onlye lyue voide of mortall syn but also by resistinge the same daylie and hovverlye encreaseth his merit The loose man by yeldinge consent to his concupiscence do the not onlye lose all merit but also 〈◊〉 synne vpō synne vvithout number The good man besides auoydinge syn dothe insinite good vvorckes at the least vvise in desyre and harte vvhere greater abilitie serueth not But the vvicked man neyther in hart or deede dothe anye good at all but rather seeketh in place therof to doe hurte the good man imployeth all his mynde harte vvordes and handes to the seruice of God and of his seruauntes for his sake But the vvicked man bendeth all his force and povvers 〈◊〉 of bodye and mynde to the seruice of vanities the vvorld and his fleshe in so muche that as the good man encreaseth hovverlye in merit to vvhiche is due encrease of grace and glorye in heauen so the euyl from tyme to tyme in thought vvorde or deede or in all at once heapeth vp sinne and damnation vppon him selfe to vvhiche is due vengeance and encrease of tormentes in hell and in this contrarie course they passe ouer their lyues for tvventie thirtie or fortie yeres and so come to dye And is it not reason novv that seinge there is so great diuersitie in their estates there shoulde be as greate or more diuersitie also in their revvarde especiallye seinge God is a great God and revvardeth small thinges vvith greate vvages ether of euerlastinge glorye or euerlastinge payne Thirdlye and lastlye the diligent and carefull Christian may gather of this vvhat greate cause he hath to put in practyse the godlie counsaile of S. Paule vvhich is that euerie man shoulde proue and examine his ovvne vvorke and so be able to iudge of hym selfe in vvhat case he standeth And yf
vppon this examination he finde him selfe a vvrye to thanke God of so gteate a benifite as is the reueilinge of his daunger vvhyles yet there is tyme and place to make amendes for all No doubt manye perishe dailie by gods iustice in theire ovvne grosse ignorance vvhoe if they had receaued this speciall fauoure as to see the pitt before they fell in happylye they vvoulde haue escaped the same Vse goddes mercie to thy gayne then gentle brother and not to thy further damnation If thovv see by this examination that hitherto thovv hast not led a trevv Christian lyfe resolue thy selfe to begynne novv and cast not avvaye vvilfullye that precious sovvle of thyne vvhiche Christ hath bought so dearlye and vvhich he is most readie to saue and endevv vvith grace and eternall glorye if thovv vvouldest yelde the same into his handes and be content to direct thy lyfe accordinge to his most holye easie and svveete commaundementes Of the seuere accounpte that vve must yelde to God of the matters aforesayed CHAP. V. AMongest other pointes of a prudent seruant this is to be esteemed one principall to cōsider in euerye thinge cōmitted to his charge vvhat accounpte shal be demaunded tovvchinge the same also vvhat maner of man his maister is vvhether facile or rigorous mylde or sterne careles or exquisite in his accountes Also vvhether he be of abilitie to punishe hym at his pleasure findinge him faultie and 〈◊〉 hovv he hathe dealt vvith other before in like matters For accordinge to thes circumstances if he be vvise he vvill gouerne hym selfe and vse more or lesse diligence in the charge committed The like vvisdome vvoulde I counsaile a Christian to vse in the matters before recited to vvitt tovvchinge our ende for vvhich god sent vs hither and the tvvo principall pointes therof enioyned for our exercise in this life to consider I saye vvhat accounto vve shal be demaunded for the same in vvhat maner by vvhome vvith vvhat seueritie vvith vvhat daunger of punisament if vve be founde negligent and recheles therin For better vnderstandinge vvherof it is to be noted first vvith vvhat order and vvith vvhat ceremonies and circūstances God gaue vs this charge or rather made and proclaimed this lavve of our behaueoure seruice tovvardes him For albeit he gaue the same cōmaundement to Adam in his first creation and imprinted it aftervvardes by nature into the hartes of eche man before it vvas vvriten as S. Paule testifyeth yet for more plaine declarations sake and to conuince vs the more of our vvickednes as the same Apostle noteth he published the same lavve in vvriten tables vppon the mounte Synay Marie vvithe suche terrour and other circumstances of Maiestie as also S. Paule noteth to the Hebrevvs as may greatlye 〈◊〉 the breakers therof Let anye man reade the nynetenthe chapter of Exodus there he shall see vvhat a preparation there vvas for the publishinge of this lavve First God caileth Moyses vp to the hill and there reckoneth vpp all the benefites vvhich he euer had bestovved vpon the people of Israell and promiseth them manye more yf they vvould keepe the lavve vvhich he vvas then to geue them Moyses vvent to the people and returned aunsvvere againe that they vvould keepe it Then caused God the people to be sanctified against the thirde daye to vvashe all their garmentes and that no man shoulde cōpanie vvith his vvife also to be charged that none vpon payne of death should presume to mounte vp to the hyll but Moyses alone and that vvhoe soeuer should dare but to touche the hill should presentlie be stoned to death VVhen the third daye vvas come the Angels as S. Steuen interpreteth it vvere readie there to promulgate the lavve The trōpettes sounded mightilye in the ayre greate thunder brake ovvt from the skye vvith fearse lightninges horrible clovvdes thicke mystes and terrible smoke rysinge from the mountaine And in the middest of all this Maiestie and dreadfull terror God spake in the hearinge of all I am thy Lorde God vvhich haue brought the out of the lande of Egypt me onlie shalt thovv serue and the rest vvhich folovveth containinge a perfect description of our devvtie in this lyfe cōmonlye called the ten commaundementes of God All vvhich terror and maiestie S. Paule hym selfe as I haue sayde applyeth to this meaninge that vve should greatlye tremble to breake this lavve delyuered vs vvith such circumstances of dread and feare signifiyinge also hereby that the exaction of this lavve must needes be vvith greater terrour at the daye of iudgement seinge that the publication therof vvas vvith such astonishment and dreade For so vve see alvvaies great princes lavves to be executed vpon the offenders vvith much more terror than they vvere proclaimed And this maye be a forcible reason to moue a Christiā to looke vnto his devvtie Secondlye if vve consider the sharpe execution vsed by God vpon offenders of this lavve bothe before it vvas vvriten and synce vve shall fynde greate cause of feare also as the vvounderfull punishemēt vpon Adam so manye millions of people besydes for his one fault the drovvningo of all the vvorlde together the burninge of Sodome and Gomorra vvith brimstone the reprobation of Saul the extreme chastisement of Dauid and the like VVhich all beinge done by God vvith suche rigour for lesse fevver synnes than ours are allso vppon them vvhome he had more cause to spare than he hath to tollerace vvith vs may be admonishmentes vvhat vve must looke for at gods handes for breache of this lavv of seruinge him in this lyse Thirdlye if vve cousider the speeches behauyour of our lord maister Christ in this matter vve shall haue yet more occasion to doubte cur owne case whoe albeyt he came now to redeeme vs and to pardone all in all mildenes humilitie clemencie and mercye yet in this point of our accounte he neuer shewed but austeritie and greate rigour not onlie in wordes and familiar speeche with his Apostles but also in examples and parables to this purpose for so in one parable he damneth that poore seruaunte to hell where should be weepinge gnasshinge of teeth onlye for that he had not augmented his talent deliuered hym And Christ confesseth there of him selfe that he is a hard man reapinge vvhere he sowed not and gathering where he cast not abrode expectinge also vsurye at our handes for the talentes lent vs and not accepting onlye his owne againe And consequentlie threatning much more rigour to them which shall mispende his talentes as the most of vs doe Agayne he damneth the seruant whome he founde a sleepe he damned the poore man which was cōpelled to come into the weddinge onlye for that he came without a wedding garment he damned the fyue foolishe virgynes for that they had not theire oyle with them and were not readie Iumpe at the verie
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
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
woldest thrust him into fyre or flynge hym into a ditche he woold auoide it as muche as he coulde for that he loueth lyfe and 〈◊〉 death Feare thow then and be not more insensible than a beast Feare death feare iudgement feare hell this feare is called the begynninge of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne than the spirite of shame or sorow wherfore it is saide remēber the ende and thovv shalt neuer sinne that is remember the finall punishmentes appointed for sinne after this lyfe Thus far S. Bernarde First therfore to speake in generall of the punishmentes reserued for the lyfe to come yf the scriptures did not declare in perticular theire greatnes vnto vs yet are there manie reasons to persuade vs that they are most feuere dolorous intollerable For first as God is a God in all his woorkes that is to saye greate wounderfull terrible so especialie he sheweth the same in his punishmentes beinge called for that cause in scripture deus iustitiae God of iustice as also deus vltionum God of reuenge VVherfore seinge all his other woorkes are maiestical exceedinge our capacities we maye lykewise gather that his hande in punishmēt must be wounderfull also God hym selfe teacheth vs to reason in this maner when he sayethe And vvill ye not then feare me and vvill ye not tremble before my face vvhiche haue putt the sande as a stopp vnto the sea and haue geeuen the vvater a commandement neuer to passe it no not vvhen it is most trovvbled the flooddes most outragious as who would saye yf I am wounderfull doe passe your imaginatiō in these woorkes of the sea and other which you see daylie you haue cause to feare me cōsideringe that my punishmentes are lyke to be correspondent to the same An other coniecture of the great and seuere iustice of God maye be the cōsideration of his infinite and vnspekeable mercie the whiche as it is the verie nature of God without ende or measure as his godhead is so is also his iustice And these two are the two 〈◊〉 as it were of God embracinge kyssnge one the other as the scripture saieth Therfore as in a man of this world yf we had the measure of one arme we might easely cōiecture of the other so seinge the wounderfull exāples dailie of godes infinite mercie towardes them that doe repent we maye imagyne by the same his seuere iustice towardes them whoe he reserueth to punishment in the next lyfe and whome for that cause he calleth in the scriptures Vasa furoris Vessels of his furye or vessels to shew his furye vppon A third reason to perswade vs of the greatnes of these punishmentes maye be the maruailous patiēce and longe sufferinge of God in this lyfe as for example in that he sufferethe diuers men from one sinne to an other from one daye to an other from one yere to an other frō one age to an other to spend all I saye in dishonoure and dispite of his maiestie addinge offence to offence and refusinge all perswasions allurementes good inspirations or other meanes of frindshipp that his mercie can deuise to offer for theire amendment And what man in the world could suffer this or what mortall hart can shew suche patience but now yf all this should not be requited with seueritie of punishmēt in the worlde to come vppon the obstinate it might seeme against the lawe of iustice and equitie and one arme in God might seeme longer than the other S. Paule toucheth this reason in his epistle to the Romans where he saithe doest thovv not knovv that the benignitie of God is used to bringe thee to repentance and thovv by thy harde and impenitent hart doest hoord vpp vengeance vnto thy selfe in the daye of vvrath and appearance of Gods iust iudgementes vvhich shall restore to euerie man accordinge to his vvorkes he vseth heere the wordes of hoordinge vpp of vengeance to signifie that euen as the couetous man doth hoorde vp monie to monie dailie to make his heape greate so the vnrepentant synner dothe hoorde vp sinne to sinne and God on the contrary side hoordeth vpp vengeance to vengeance vntill his measure be full to restore in the end measure against measure as the prophet saith and to paye vs home accordinge to the multitude of our ovvne obhominations This God meant when he sayde to Abraham that the iniquities of the Amorrheans vvere not yet full vpp Also in the reuelations vnto S. Iohn Euangelist when he vsed this cōclusion of that booke He that doth euill let hym doe yet more euill and he that lyeth in filth let hym yet become more filthie for beholde I come quicklye and my revvarde is vvith me to render to euerye man accordinge to his deedes By which wordes God signifieth that his bearinge tolleratinge with sinners in this lyfe is an argument of his greater serueritie in the lyfe to come which the prophet Dauid also declareth when talkinge of a careles sinner he saieth Dominus irridebit eum quoniam 〈◊〉 quòd veniet dies eius Our God shall scoff at hym foreseinge that his daye shall come This daye no dout is to be vnderstoode the daye of accounte and punishement after this lyfe for soo dothe God more at large declare hym selfe in an other place in these wordes And thow sonne of man this saieth thy lord God the end is come now I saye the end is come vppon the. And I will shew in the my furye and will iudge the acoordinge to thy waies I will laye against the all thy abominations and my eye shall not spare the nor will I take anye mercie vppon the but I will put thyne owne wayes vppon the and thow shalt know that I am the lord Behold affliction commeth on the end is come the end I saye is come it hath watched against the and beholde it is come crusshinge is now come vppon the the tyme is come the daye of slaughter is at hand Shortlie will I poure owt my wrathe vppon the and I will fill my furye in the and I will iudge the accordinge to thy waies and I will laye all thy vvickednes vppon the my eye shall not pitie the nor vvil I take any compassion vppon the but I will laye thy vvaies vppon the and thy abhominations in the 〈◊〉 of the and thovv shalt knovv that I am the lorde that striketh Hytherto is the speeche of God hym selfe Seinge then now we vnderstāde in generall that the punishmentes of Cod in the lyfe to come are moste certaine to be greate seuere to all suche as fall into them for whiche cause S. Paule saithe Horrendum est incidere in manus dei viuentis it is is a 〈◊〉 thinge to fall into the handes of our lyuinge God Let vs consider some what in particular
what manner of paines punishmentes they shal be For better conceauinge wherof it is to be noted that as there are two sortes of sinners the one whiche dye in the guylt of mortall sinne and in the dissauoure and displeasure of God of whome it is saide conuertantur peccatores in infernum Let sinners be turned into hell And againe there is a sinne vnto deathe I doe not saye that anye man should praye for that And againe the portion of wicked men shal be in the lake burninge with fire and brymstone which is called the second deathe An other sorte of sinners there are whiche haue the guylt of theire sinnes pardoned by their repentance in this lyfe but yet haue not made that temporall satisfaction to gods iustice nor are so thoroughlie purged in this lyfe as they maye passe to heauen without punishment and of these it is writen Detrimentum patientur 〈◊〉 autem salui erunt sic tamem quast perignem They shall suffer hurt and dammage but yet they shal be saued as by fire Vpon which wordes of S. Paul the holye father S. Austen writeth thus Because S. Paul sayeth that these men shal be saued by fire therfore this fire is contemned But surely though they shal be saued by it yet is this fire more greeuous than what soeuer a man can suffer in this life and yet you know how greate intollerable thinges men haue or maie suffer The same S. Austen in an other place sayeth thus They which haue donne thinges worthie of temporall punisnment of whome the Apostle sayeth They shal be saued by fire must passe thorough a firie riuer and most horrible shallowes of burninge flames signisied by the prophet vvhen he saithe and a fludd of fyre vvent before hym looke hovv much matter there is in theire synnes so lon ge must they sticke in passinge thorough hovv much the fault requireth so much shall the punishement of this fyre reuenge And because the vvord of God do the compare the sovvle of a synner to a pott of brasse sayinge put the pott emptie vppon the coles untill all the rust be melted of therfore in this fyre all ydle speeches all filthie cogitations all light synnes shall boyle out vvhich by a shorte vvaie might haue ben seperated from the sovvle in this lyfe by almes and teares Hitherto S. Austen And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine lyfe yet for all that I can not promise hym that he shall escape all payne or punishment For he that differred the fruites of repētance till the next lyfe must be perfited in purgatorie fire and this fyre I tell you though it be not euerlastinge yet is it passinge greeuous for it doth far exceede all paines that man can suffer in this lyfe Neuer was there founde out yet so greate a paine in fleshe as that is though martyrs haue abydden straunge tormētes and many wicked men haue suffered exceedinge greate punishmentes To lyke effecte dothe S. Gregorie Write of the seueritie of this punishmet expoundinge those wordes of Dauid O Lorde rebuke me not in thy furye nor correct me in thy vvrathe This is as yf he sayde saythe S. Gregoire I know that after this lyfe some must be clensed by purginge fire And other must receaue sentence of eternall damnation But because I esteeme that purginge fyre though it be transitorie to be more intolerable than all the tribulation which in this lyfe maye be suffered therfore I doe not onlye desire not to be rebuked in the furie of eternall damnation but also I greatlie feare to be purged in the wrathe of transitorie correction thus far S. Gregorie And I might add a hundred like sayinges more out of the holye fathers towchinge the extreame seueritie of this purginge fyre after death and of the greate feare which they had of it but this shal be sufficient to warne Catholiques which beeleue it to looke better aboute them than they doe for the auoydinge of the rigoure of this fyre by theire good lyfe in this world especiallie by these two meanes of almes and teares whiche S. Austen in the place before recited dothe mētion which holye father also in the same place maketh this collection We see what men doe or maye suffer in this life what rackinge what tearinge what burninge and the like and yet they are nothinge in respect of that fire whereof he inferreth this conclusion ista ergo etc. Thes thinges therfore which we suffer heere are much easiar than that fire and yet yow see that men will doe any thinge rather than suffer them how much more then ought wee to doe that litle whiche God cōmaundeth vs to auoyde that fyre farre and muche more greeuouse It is a straunge matter to consider what great feare holye men had of this fire how litle we haue now a dayes hauing much more cause than they S. Barnarde hathe these woordes of hym selfe Oh wold to God some man wold now before hand prouide for my head abundance of watters and to my eyes a fountaine of teares for so perhaps the burninge fire should take no holde where iūning teares had clensed before And agayne I tremble shake for feare of falling into Gods hands I wolde gladlie present my selfe before his face alredie iudged of my selfe not to be iudged then of hym Therfore I will make a reckonyng whiles I am heere of my good deces and of my badde My euell shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I will ripp vp the verie bottom of my wayes all my deuises that he may fynde nothing vntryed at that day or not fullye discussed to his handes And then I hope in his mercie that he will not iudge the same faults again and the second time as he hathe promised The lyke feare vttereth S. Ambrose in these woordes O Lorde yf thou reserue any whit in me to be reuenged in the next lyfe yet I humblie aske of the that thow geue me not vpp to the power of wycked spirits whiles thou wypest awaye my synnes by the paynes of purgatorie And agayne in an other place I shal be searched examined as leade in this fire and I must burne vntill all the lead be melted away And yf then there be found no siluer matter in me woe be to me For I must be thrust doune to the nethermost partes of hell or elles whollie waste away as straw in the fyre But if anie gold or siluer be fownd in me not throughe my woorkes but by grace and Christes mercie through the ministorie of my prestehoode I shall also once say surelie they that trust in the shall neuer be confounded And thus muche of this temporall punishement reserued euen for the
houre wolde seme vnto the yf thou haddest but to holde thy hand in fire and brimstone onelie during the space thereof VVe see yf a man be greuouslie 〈◊〉 though he be layd vpon a verie soft bedd yet one night seemeth a long time vnto hym He turneth and tosseth hym selfe from syde to syde telling the clock and counting euerie houre as it passeth which semeth to hym a whole day And yf a man should saye vnto hym that he were to abyde that pain but seuen yeres to gether he wolde goe nighe to dispare for greefe Now yf one night seeme so long and tediouse to hym that lyeth on a good soft bedd afflicted onelie with a litle ague what will the lyeing in fire and brimstone doe when he shall know euidentlie that he shall neuer haue ende thereof Oh deare brother the satietie of cōtinuance is lothesome euen in things that are not euell of them selues Yfthow shouldest be bound allways to eat one onelie meate yt wold be displeasant to the in the ende Yf thow shouldest be bound to sitt still all thy lyfe in one place without mouing yt wold be greuouse vnto the albeit no man dyd torment the in that place VVhat then will it be to lye eternally that is worlde without ende in moste exquisite torments ys it any way tolerable What iudgement then what witt what discretion is there left in men which make no more account of this matter than they doe I might heere add an other circumstāce which the scripture addeth to witt that all these torments shal be in darkenesse A thinge dreadfull of it selfe vnto mans nature for there is not the stowtest man in the worlde yf he found hym selfe alone and naked in extreme darkenesse should heare a noyse of spirits cōmyng towards hym but he wold feare albeit he felt neuer a lashe from them on his bodye I might also add an other circumstance that the prophet addeth which is that good and good men shall laugh at them that daye which will be no small affiction For as to be moned by a mans freende in time of aduersitie is some cōfort so to be laughed at speciallie by them who onelie may help hym is a great and intolerable encrease of his miserie And now all this that I haue spoken of hitherto is but one part of a damned mans punishement onelie called by diuines paena sensus the paine of sense or feeling that is the paine or punishment sensiblie inflicted vpon the sowle and dodye But 〈◊〉 beside this ther is an other part of his punishemēt called poena damni the payne of losse or dammage which by all learned mens opinion is either greate or no lesse than the former And this is the infinite losse which a damned man hathe in being excluded for euer and euer from the sight of his creator his glorie VVhich sight onelie being sufficīent to make happie and blessed all them that are admitted vnto it must medes be an infinite miserie to the damned man to lack yt eternallye And therfore this is put as one of the first and chiefest plagues to be layed vpon hym Tollatur impius ne videat gloriam dei Lett the wicked man be taken away to hell to the ende he may not see the glorie of God And this losse contayneth all other losses and dammages in yt as the losse of eternall blysse and Ioye as I haue sayd of eternall glorie of eternall societie with the Angels and the like whiche losses when a damned man considereth as he can not but consider them still he taketh more greef thereof as diuines doe proue than by all the other sensible torments that he abydeth besides And therefore here foloweth now the last and one of the greatest torments of all for that cause so often repeated in scripture VVhich is the vvorme of our conscience so called for that as a worme Lyeth eating and gnawing the wood where in she abydeth so shall the remorse of our owne conscience lye within vs griping and tormēting vs for euer And this worme or remorse shall principallie consiste in bringing to oure myndes all the meanes and causes of our present extreame calamities as our negligences vvhereby vve lost the felicitie vvhiche other men haue gotten And at euery one of these considerations this vvorme shall geue vs a deadlie bite euen vnto the hart As vvhen it shall lay before vs all the occasions that vve had offered to auoyde this miserie vvherin novv vve are fallen and to gayne the glorie vvhich vve haue lost hovv easye yt had bene to haue done yt how nighe we were oftentimes to resolue our felues to doe yt and yet how vnfortunallie vve left of that cogitation again hovv many times we were foretolde of this daunger and yet how litle care and feare we tooke of the same How vaine the wordlie trifles were wherein we spēt our time for which we lost heaué sell in to this intolerable miserie howe they are exalted vvhome vve thought fooles in the vvorlde And hovv vve are novv proued fooles and laughed at vvhiche thought our selues vvyse These things I saye and a thovvsand more being layed before vs by our ovvn conscience shall yelde vs infinite greefe For that it is novv to late to amend them And this greefe is called the vvorme or remorse of our ovvn confeiēce vvhichē vvorme shall more enforce men to vveepe and 〈◊〉 than any torment else consideringe hovv negligentlie foolishlie vairrlie they are come in to those so insupportable torments and that novv there is no more time to redresse their errors Now onelie is the time of weeping and lameting for these men but all in vaine Now shall they begynne to freat end sume maruaile at them selues sayenig where was our witt where was our vnderstanding where was our Iudgemét when we folowed vanities cóténed these matters This is the talke of sinners in hell sayeth the scripture vvhat hathe vvay of iniquitie and perdition but the vvay of our Lorde vve haue not knovvne This I saye must be the euerlasting song of the damned wormeaten conscience in hell Eternall repentāce without profitt VVhereby he shal be brought to such desperation as the scripture noteth as he shall turne into furie against hym selfe teare his own flesh rent his own foule yf it were possible inuite the feendes to torment hym seyng he hathe so beastlie behaued hym selfe in this worlde as not to prouide in time for this principall matter onlie in deede to haue bene thought vpō Oh yf he could haue but an other lyfe to lyue in the worlde again how wold he passe 〈◊〉 ouer with what diligence with what seueritie but it is not lawful we onelie which are yet aliue haue that singular benefit yf we knew or wolde resolue our selues to make the moste of yt One of these dayes we shal be past it also and shall not recouer it agayn no not one houre yf
we wolde geue a thowsand worldes for the same as in deede the damned wolde doe yf they might Lett vs now therfore so vse the benefite of our present time as whe we are past hense we haue not neede to wishe our selues heere againe Now is the time we may auoyde all now is the time vve may put our selues out of daunger of these matters novv I say yf vve resolue our selues out of hand For vve knovv not vvhat shall become of vs to morrovv Yt may be to morrovv our harts vvill be as hard carelesse of these things as they haue bene heretofore and as Pharao his hart was after Moyses departure from hym Oh that he had resolued hym selfe throvvghlie vvhile Moyses vvas vvith hym hovv happie had he bene yf the riche glutton had taken the time vvhile Lazarus lay at his dore how blyssed a man had he bene he vvas foretolde of his miserie as vve are novv by Moyses and the prophets as Christ signifieth but he vvolde not heare Aftervvard he vvas in suche admiration of his ovvn foly that he vvolde haue had Lazarus sent from Abrahams bosome vnto his bretheren to vvarne them of his successe But Abraham tolde hym it vvas bootelesse for they vvolde not haue beleeued La zarus but rather haue persecuted hym as a lyar and defamer of their honorable brother deade yf he should haue come and tolde thē of his tormēts In dede so vvolde the vvicked of the vvorld doe novv yf one should come tell them that their parents or freends are damned in hell for such and such things and doe beseech them to looke better to their liues to the end by their cōming thither they doe not encrease the others paynes for being some cause of their damnation for this is onelie the cause of care vvhiche the damned haue tovvardes the liuing and not for ani◅ loue they now beare them yf I say suche a message should come from hell to the florishing synners of this world vvolde they not laugh at yt wolde they not persecute eagarlie the partles that should bring such nevve◅ VVhat then can God deuise to doe for the sauing of these men what way what means may he take when nether warning nor exāple of others nor threats nor exhortations will doe any good we know or may know that leading the lyfe whiche we doe we can not be saued VVe know or ought to know that many before vs haue bene damned for lesse matters VVe knowe and can not chuse but know that we must shortlie dye and receaue our selues as they haue receaued liuing as they dyd or worse VVe see by this layd down before that the paynes are vntolerable and yet eternall whiche doe expect vs for the same VVe confesse them most vnfortunate that for anie pleasure or commoditie of this worlde are now fallen in to those paynes VVhat then should let vs to resolue to dispache our selues quicklie of all impediments to breacke violentlie from all bonds and chaynes of this wicked worlde that doe lett vs from this true and zealouse seruice of God whyshowld we sleepe one night in sinne seing that night may chaunce to be our last and so the euerlastinge cutting of of all hope for the time to come Resolue thy selfe therefore my deare brother yf thou be wise and cleare thy selfe from this daunger while God is willing to receaue the and moueth the therunto by these meanes as he dyd the riche man by Moyses and the prophets while he was yet in his prosperitie Let his example be often before thine eyes and consider it throughlie it shall doe the good God is a wounderful God and to shew his patience and infinit goodnesse he woweth vs in this lyfe seeketh vnto vs and layeth hym selfe as it were it our feet to moue vs to our owne good to wynne vs to drawe vs and to saue vs from perdition But after this lyfe he altereth his course of dealing he turneth ouer the leafe and chaungeth his style Of a lambe he becometh a lyon to the wicked and of a Sauiour a iust and seuere punisher VVhat can be sayd or done more to moue vs he that is forewarned and seeth his own daunger before his face and yet is not stirred nor made the more weary or fearefull there by but notwithstanding will come or slyde in to the same may well be pityed but surelie by no meanes can he be helped making hym selfe incapable of all remedies that may be vsed Of the moste honorable and munificent revvardes proposed to all them that truelie serue God CHAP. X. THe motiues and consideratios layed downe before in the former chapiters might well suffice to sturre vp the hart of anye reasonable Christian to take in hand this resolutiō whereof we talke and whereunto I so much couet to persuade the for thy onelio good and gayne gentle reader But for that all hartes are not of one constitution in this respect nor all drawen and stirred with the same means I purpose to adioyne heere a consideration of commoditie whereunto cōmonlie eche man is prone by nature And therfore I am in hope it shall be more forcible to that we go about than anye thinge else that hitherto hath bene spoken I meane thē to treate of the benefits whiche are reaped by seruice of God of the gayne drawn thence of the good pay most liberall rewarde which God performeth to his seruants aboue all the maisters created that may be serued And though the iust feare of punishment yf we serue hym not might be sufficient to driue vs to this resolution and the infinite benefites allredie receaued might induce vs to the same in respect of gratitude of bothe which somewhat hath bene sayed before yet am I content so farre to enlarge this libertie to thee good reader that except I shew this resolution whiche I craue to be more gainfull and profitable than any thinge els in the worlde that can be thought of thow shalt not be bound vnto yt for anye thing that hitherto hath bene sayde in that behalfe For as God in all other things is a maiesticall God full of bountie liberalitie and princelie magnificēce So in this point aboue all other in suche sort as albeit what so euer we doe or can doe is but due dett vnto him and of it selfe deserueth nothing yet of his munificent Maiestie he letteth passe no one iote of our seruice vnrewarded no not so muche as a cuppe of colde vvater God commaunded Abraham to sacrifice vnto hym his onelie sonne Isaac whiche he loued so muche But when he was redie to doe the same God sayed doe it not it is enoughe for me that I see thy obedience And because thow hast not refused to doe it I sweare to thee sayth he by my selfe that I will multiplie thy seed as the starres of heauen and the sands of the sea and among them also one shal be Christ the Sauiour of the worlde VVas not this
oures in these matters whoe will now maruayle of the wisdome of the world iudged folie by God and of the wysdome of god iudged foly by the worlde Oh children of men sayeth the prophet vvhy doe ye loue vanitie and seeke after a lye why doe you embrace strawe cōtemne golde strawe I say and most vile chaffe and such as finally will set your own howse on fyre be your ruyne and eternall perdition But now to drawe towardes an end in this matter though there be no end in the thing it selfe lett the Christian consider wherto he is borne and whereof he is in possibilitie yf he will He is borne heyre apparet to the kyngdome of heauen a kyngdome without end a kyngdome without measure a kingdome of blysse the kyngdome of God him selfe he is borne to be ioynt heyre with Iesus Christ the sonne of God to raigne with hym to triumph with hym to sitt in Iudgement of Maiestie with hym to iudge the very Angeles of heauē with hym VVhat more glorie can be thought vpon except it were to become God hym selfe All the ioyes all the riches all the glorie that heauen contayneth shall be poured out vppon hym And to make this honour yet more the gloriouse lambe that sitteth on the throne of Maiestie with his eyes lyke fyre his feet lyke burning copper and all his face more shynyng than preciouse stone from whose seat there procedeth thunder and lightening without end and at whose feet the fower twētie elders lay downe their erownes this lambe I say shall ryse and honour him with his own seruice VVhoe will not esteeme of this royall inheritance especiallie seing the gayning therof by the benefit of our redemption and grace pnrchased to vs therin is brought novv to be in our own handes The kyngdome of heauen suffereth violence sayeth Christ and men lay handes now on it by force That is by force of gods couenāt made with Christians that lyuing vertuouslre they shall haue the same VVhat soeuer Christian then doeth good woorkes and lyueth vertuouslie taketh heauen by force as it were and by violence The matter is put in the power of the doer sayeth S. Austen for that the kyngdome of heauen suffereth violence This thing o man that is the kingdome of heauen requireth no other price but thy selfe yt is so muche vvoorthe as thou art vvoorthe geue thy selfe and thou shalt haue it By whiche he signifieth that euery man how poore or needye soeuer he be in this world may gayne this ā heritāce to him selfe may make hym selfe a prince a king a Monarche yf he will euen the moanest and miserablest man in the wourlde O wunderfull bountie and liberalitie of our Sauiour o princelie hart and vnspeakable mercie o incredible prodigalitie as I may saye of God in treasures so inestimable as are his infinite and endlesse riches Tell me now gentle reade why wilt thou not accept of this his offer why wilt thou not account of this his kyngdome why wilt thou not buye this glorie of hym for so litle a labour as he requireth Suadeo tibi emere a me aurum ignitum probatum vt locuples fies sayeth Christ. I counsaile the to buye pure and tried golde of me to the end thou mayest be riche VVhy wilt thou not folow this counsaile deare brother sepecialie of a marchāt that meaneth not to deceaue thee Nothing greeueth this our Sauiour more than that men will seek with such paynes to buy straw in Egypt whereas he wolde sell them fyne gold at a lower price and that they will purchase pudle water with more labour than he wolde require for ten tymes as muche pure liquor out of the verie sontaine it selfe There is not the whickedest man in the world but taketh more trauaile in gayning of hell as after shall be shewed than the moste paynfull seruant of God in purchasing of heauen Folow thow not their folie then deare brother for thow shalt see them doe heauy penance for it one day when thy harte shal be full glad thow hast no parte among them Let them goe now and bestow their time in vanitie in pleasures in delites of the world Lett them buyld palaces purchase dignities add peeces and paches of ground together let them hunt after honours and buyld castells in the ayer the daye will come yf thow beleeue Christ hym selfe wherin thow shalt haue small cause to enuye their felicitie Yf they talke baselie of the glorie and riches of Saintes in heauē not esteeming them in deede in respect of their owne or contemnyng them for that carnall pleasures are not reckonned therein make litle account of theyr woordes For that the sensuall man vnderstandeth not the things vvhiche are of God Yf horses were promised by their maisters a good banquet they could imagin nothing els but prouander and water to be their best cheere for that they haue no know lege of dayntier dishes so these men accustomed to the pudle of their fleshlie pleasures can mount with their mynde no higher than the same But I haue shewed thee before gentle reader some wayes and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse still with S. Paul that no humaine hart can conceaue the least parte therof for whiche cause also it is not vnlike that S. Paul him selfe was forbidden to vtter the thinges whiche he had seene and heard in his miraculouse assumption vnto the third heauen To conclude then this game and gole is sett vpp for them that will runne as S. Paul noteth and no man is crowned in this glorie but suche onelie as will fight as the same Apostle teacheth It is not euerie one that sayeth to Christ lord lord shall enter into the kingdome of heauen but they onelie which shall doe the will of Christ his father in heauē Thoughe this kingdome of Christ be sett out to all yet euerye man shall not come to raigne with Christ but such onelie as shal be contēt to suffer with Christ. Thoughe the kingdome of heauen be subiect to violence yet no man can enter there by force but he onelie whose good deedes goe with hym to helpe open the gates that is except he enter vvithout spott and hathe vvroght iustice as the prophet testifyeth My meaning is that as I haue shewed the greatnesse and woorthynesse of this treasure gentle reader so thow shouldest also conceaue the right way of gayning the same whiche is no other but onelie by holie and vertuouse lyfe as God hym selfe hathe assured the. Thow art therfore to sitt downe and consider according to thy Sauiours counsaile what thou wilt doe whether thow haue so muche spirituall money as is sufficient to buyld this tower and make this warre
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
in his Psalme Dothe the seate of iniquitie cleaue to thee o lorde vvhiche faignest a laboure in thy commaundement is not this a faigned laboure deare bretheren in a commaūdemēt I meane a light burden a sweete yoke an anoynted crosse so in olde time he sayed to Abraham take thy sone Isaac uvhome thou louest and offer hym to me in sacrifice This was a faigned labour ī a cōmaundemēt For Isaac being offered he was not killed but sanctified therby Thou therfore if thou heare the voyce of God within thy hart willing thee to offer vp Isaac whiche signifieth ioye or laughter feare not to obey yt faithefullye and constantlie what so euer thy corrupt affection iudgeth of the matter be thow secure Not Isaac but the Ramme shall die for yt Thy Ioie shall not perishe but thy stubbur nes onclie whose hornes are entangled with thornes and can not be in thee without the prickynges of anxietie Thy lorde dothe but tempt the as he dyd Abraham to see what thow wilt doe Isaac that is thy ioye in this lyfe shall not die as thow imaginest but shall lyue one ie he must be lyfted vpp vppon the wood to the end thy ioye may be on highe and that thow maiest glorie not in thy owne fleshe but onelie in the crosse of thy lorde by whome thy selfe also art crucified crucified I saye but crucified to the world forvnto God thow lyuest still and that muche more than thow diddest before Of the second impediment vvhiche is persecution affliction and tribulation vvherby many men are kept from the seruice of God CHAP. II. MAny there are in the worlde abrode who ether vpon these considerations before layde doune or for that they see some good men to lyue as merylye as thē selues are cōtent to yeeld this muche that in verye deed they esteeme vertouse lyfe to be pleasant enough to such as are once entered in thervnto And that in good soothe for their owne partes they could be content to folowe the fame yf they might doe it wyth quiet and peace of all hādes Mary to request thē vnto yt in such tyme or place or with such order and circumstances as tribulation affliction or persecutiō may fall vpon them for the same they think it a matter vnreasonable to be demaunded and them selues verie excusable bothe before God and man for refusing it But this excuse is no better than the other goyng before of the pretended difficultie for that it standeth vpon a false ground as also vppon an vniust illation made vppon that grounde The ground is this that a man maye lyue vertuouslie and serue God truelie with all worldlie ease and without any affliction tribulation or persecution whiche is false For that albeit externall contradictions and persecutions be more in one tyme than in an other more in this place than in that yet can there not be any time or place without some bothe externall internall VVhich althoghe as I haue shewed before in respect of the manyfolde helpes and consolations sent from God in counterpoyze of the same they seeme not heauye nor vnpleasant vnto the godlie yet are they in them selues bothe great and weightie as wolde appeare yf they fell vpō the wicked and impatient Secondlie the illation made vpon this grounde is vniust for that it alleageth tribulatiō as a sufficient reason to abandone gods seruice whiche God hym selfe hathe ordained for a meane to the cōtrary effect that is to draw men therby vnto his seruice For better declaratiō wherof the matter beyng of verie great importāce I will handle in this chapiter these fower pointes First whether it be ordinarie for all that must be saued to suffer some kynde of persecution tribulation or affliction that is whether this be appoynted an ordinarie mea nes of mans saluation in this lyfe or no Secōdlie what are the causes whie God louing vs as he do the wold chuse and appoynt these meanes of our saluation Thyrdlie what principall reasons of comfort a man maye haue in tribulation Fowerthlie what is required at his handes in that state whiche fower pointes being declared I doubt not but great light shall appeare 〈◊〉 this whole matter whiche seemeth to flesne and bloode to be so full of darkenes and improbabilities And touching the first there needeth litle proofe for that Christ hym selfe sayeth to his Disciples and by them to all other his seruantes In mundo pressuram sustinebitis In the world you shall sustayne affliction And in an other place In your patience shall you possesse your soules That is by suffering patientlie in aduersities which S. Paul yet vtrereth more playnelie when he sayeth All those that uuill lyue godlie in Iesus Christ shall suffer persecution Yf all then none can be excepted And to signifie yet further the necessitie of this matter bothe Paul and Barnabas also dyd teache as S. Luke reporteth that vve of necessitie must enter into the kingdome of god by many tribulations vsing the woorde oportet whiche signifieth a certaine necessitie And Christ him selfe yet more reuealeth this secret when he sayeth to S. Iohn Euangelist that he chastyneth all those uvhome he loueth VVhiche woordes S. Paul as it were expounding to the hebrewes sayeth flagellat omnem filium quem recipit He whippeth euery childe whome he receaueth And S. Paul vrgeth this matter so sarre in that place as he affirmeth playnlie all those to be bastardes and no children of God whiche are not afflicted by hym in this lyfe The same position he holdeth to Timothie Sisuftinemus conregnabimus Yf we suffer with Christ we shall raigne with Christ and no otherwyse VVherin also concurreth holye Dauid when be sayeth Multae tribulationer 〈◊〉 The iust are appointed to many tribulations The same might be proued by many other meanes as by that Christ sayeth He came not to bringe peace but the svvord into the uvoorld Also by that S. Paul saieth That no man can be crovvned except he fight laufullie But how can we fight yf we haue no enemie to oppugne vs The same signifieth Christ in the Apocalips when he repeateth so often that heauen is onelie for hym that conquereth The verie same is signified by the shyppe where into Christ entered with his disciples whiche was tossed and tumbled as yf it wolde haue bene drouned this I saie by all the auncient fathers expositiō was a figure of the troubles and afflictions that all those shoulde suffer which doe rowe in the same shyppe with Christ our sauiour The same also is proued by that the lyfe of man is called a warfare vpon earthe and by that he is appointed to labour trauayle whyle he is heere also by that his lyfe is replenished with many miseries euen by the appointement of God after mans fall The same also is shewed by that that God hath appointed euery man to passe throughe the paynes of deathe
that they made haste to come And God sayeth generallie of all good men They vvill ryse betimes in the morninge and come to me in their tribulation VVherfore holy kyng Dauid desiring to doe certayne men good and to wynne them to God sayeth in one of his psalmes Fyll theyr faces o lorde vvith shame and confusion and thē vvill they seek vnto thy name And this is true as I sayde in the elect and chosen seruantes of God but in the reprobate this rope draweth not this yoke holdeth not nor dothe this chayne of loue wynne them vnto God wherof God hym selfe complaineth sayeing In vayne haue I strycken your children for they haue not receaued my discipline And agayne the prophet Ieremie sayethe of them to God thovv hast crushed them and they haue refused to receaue thy discipline they haue hardened theyr faces euen as a rocke and vvill not returne to thee Beholde they haue rent the yoke and broken the chaynes Of this now enseueth an eigthe reason why God bringeth his seruātes into 〈◊〉 to wytt therby to shew his power and loue in delyuering them For as in this worlde a princelye mynde desireth nothing more than to haue occasion wherby to shew his abilitie and good will vnto his deare freend so God which hathe all occasions in his owne hādes passeth all his creatures together in greatnesse of loue and nobilitie of mynde woorketh purposelye diuers occasions oportunities wherby to shew exercise the same So he broght the three children into the burning fornace therby to shew his power and loue in deliuering them So he broght Daniel into the lyons denne Susanna vnto the point of death Iob into extreeme miserie Ioseph into prison Tobye vnto blyndenes therby to shevv his power loue in their deliue rāce For this cause also dyd Christ suffer the shyppe to be almoste drowned before he would awake and S. Peter to be almoste vnder water before he wolde take hym by the hande And of this one reason many other reasones and moste comfortable causes doe appeare of gods dealyng heerein As first that we being deliuered from our afflictiōs might take more ioye and delite thereof than yf we had neuer suffered the same For as water is more gratefull to the vvayefayring man after a long drythe and a calme more pleasant vnto passingers after a troublesome tempest so is our delyuerie more sweet after persecution or tribulation according as the scripture sayeth Speciosa misericordia dei in tempore tribulationis The mercie of God is beautyfull pleasant in tyme of tribulation This signified also Christ when he sayed your sorovve shal be turned into ioye That is you shall reioyse that euer you were sorowfull This had Dauid proued vvhen he sayed thy rodde o Lorde and thy staffe haue comforted me that is I take great cōfort that euer I was chastyned with them And agayne according to the multitude of my sorovves thy consolations haue made ioyfull my mynde That is for euery sorow that I receaued in tyme of affliction I receaue now a cōsolation after my delyuerance And agayn in an other plaee I vuill exult and reioyse in thy mercye o Lord. And wherfore good kyng wilt thou so reioyse yt foloweth immediatlie For that thou hast respected my abasement and hast delyuered my foule from the necessitie vuherin soee vvas nor hast not left me in the handes of myne enemye This then is one most graciouse meaning of our louyng and mercifull father in afflicting vs for a tymee to the end our ioye may be the greater after our delyuerance as no doubt but it was in all those whome I haue named before deliuered by gods mercie I mean Abraham Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Thobias peter and the rest whoe tooke more ioye after their deliuerance than yf they had neuer bene in afflictiō at all VVhen Iudith had delyuered Bethulia and returned thyther with Holofernes heade there was more hartie ioye in that citie than euer there wolde haue bene yf it had not bene in distresse VVhen S. Peter was dolyuered out of prison by the Angel there was more ioye for his deliuerance in the churche then coulde haue bene yf he had neuer bene in prison at all Out of this great ioye resulteth an other effect of our tribulation muche pleasant to God and comfortable to our selues and that is a moste hartie and earnest thankes geuing to God for our deliuerance suche as the prophet vsed when he saied after his deliuerāce I for my part vvill syng of thy strengthe and vvill exalt thy merice betymes in the morning for that thou hast bene my ayder and refuge in the daye of my tribulation Suche hartie thankes prayse dyd the children of Israel yeelde to God for their delyuerance when they vvere passed ouer the read sea in that notable song of theirs whiche begynneth Cantemus domino And is regestred by Moyses in Exodus From lyke hartie affect came also those songes of Anna Debora and Iudith mowed therunto by the remembrance of their afflictions past And finally this is one of the cheefest things that God esteemeth desireth at our handes as he testifieth by the prophet sayeing call vpon me in the daye of tribulation I vvill deliuer thee and thou shall honoure me Besides all these God hathe yet further reasones of layeing persecution vpon vs as for example for that by suffering and perceyuing in deede gods assistance and consolation therin we come to be so hardie bolde and constant in his seruice as nothing afterwarde can dismaye vs euen as Moyses thoghe he were first a feard of the serpent made of his rodd fledd awaye from it yet after by gods commandemente he had once taken yt by the tayle he feared it no more This the prophet Dauid expresseth notablie when he sayeth God hathe bene our refuge strengthe and helper in our great tribulations and therfore we will not feare yf the whole earthe should be troubled the mountaines cast into the middest of the sea what greater confidence can be imagined than this Agayne by persecution affliction God bringeth his children to the exercise perfect possession of all the vertues belonging to a Christian man As for example faythe is exercised in tyme of tribulation in considering the causes of gods permissiō beleeuīg moste assuredlie the promises he hathe made for our deliuerāce Hope is exercised in conceauing assuring her selfe of the rewarde promised to them that suffer patiently Charitie is exercised in considering the loue of Christ suffering for vs and therby prouoketh the afflicted to suffer againe for hym Obedience is exercised in conforming our willes to the will of Christ. Patience in bearing quietlye Humilitie in abasing our selues in the sight of God And so lykewise all other vertues
belonging to a good Christian are stirrd vpp exercised confirmed strengthened establyshed in mā by tribulatiō according to the sayeing of S. Peter God shall make perfect confirme and establishe those vvhiche haue suffered a litle for his name Finallie gods meaning is by layeing persecution and affliction vpon vs to make vs perfect Christians that is lyke vnto Christ our captaine whome the prophet calleth Virum dolorum scientem infirmitatem A man of sorowes and one that had tasted of all maner of infirmities therby to receaue the more glorie at his returne to heauen and to make more glorious all those that will take his parte therin To speake in one worde God wolde make vs by tribulation crucified Christians VVhiche is the moste honorable title that can be geuen vnto a creature crucified I saye and mortified to the vanities of this worlde to the fleshe and to our owne concupiscence and carnall desires but quicke full of all lyuelie spirit to vertue godlines deuotion This is the heauenlie meaning of our Soueraigne Lord and God in sending vs persecutiō tribulation affliction in respect whereof holie Iob dowteth not to saye Blessed is the man that is afflicted by God And Christ hym selfe yet more expresselie Happie are they vvhich suffer persecution Yf they are happie blessed therby then is the worldlie greatlie a-vvrie whiche so much abhorreth the sufferāce therof thē is god but vnthākfullie dealt withal by many of his childrē whoe repyne at this happines bestowed vpon thē where as in deede they should accept it with ioye and thankes geuing For proofe better declaratiō wherof I will enter now into the third pointe of this chapiter to examine what reasones and causes there be to induce vs to this ioyfullnes contentation of tribulation And first the reasones layed downe alredie of gods mercifull and fatherlie meaning in sending vs affliction might be sufficient for this matter That is to comfort and content any Christian man or woman who takethe delite in godes holie prouidence towardes them For yf God doe send affliction vnto vs for the encrease of our glorie in the lyfe to come for draweing vs from infection of the worlde for opening our eyes and curing our diseases for preseruing our soules from synne hereafter as hathe bene shewed whoe can be iustely displeased therwith but suche as are enemies vnto their owne good we see that for the obtaining of bodilie healthe we are cōtent not onelie to admitt many bytter and vnpleasant medicines but also yf neede require to yeeld willinglie some parte of our bloode to be taken from vs. And how muche more shoulde we do this for the eternall healthe and saluation of our soule But now further yf this medicine haue so many more commodities besides as haue bene declared yf it serue heere for the punishemēt of our synnes due otherwyse at an other place in farre greater quātitie and rigour of iustice yf it make a triall of our estate and doe drawe vs to god yf it procure godes loue towardes vs yeeld matter of ioye by our delyuerance prouoke vs to thankefullnes embolden and strengthen vs and finally if yt furnishe vs with all vertues and doe make vs lyke to Christ hym selfe then is there singular great cause why we should take comfort and cōsolation therein for that to come neare and to be lyke vnto Christ is the greatest dignitie preeminence in the world Lastlie yf gods eternall wisedome hathe so ordayned and appointed that this shal be the meanes of his seruantes saluation the badge and lyuerie of his sonne the hyghe waye to heauen vnder the stādarde of his crosse then oughte we not to abhorre this meanes not to refuse this lyuerie not to flye this waye but rather with good peter and Iohn to esteeme it a great dignitie to be made woorthie of the most blessed participatio therof VVe see that to weare the colours of the prince is thought a prerogatiue among courtiers in this world but to weare the robe or crowne yt selfe were to great a dignitie for anye inferiour subiect to receaue Yet Christ our lord and king is cōtent to imparte bothe of his with vs. And how then ought we I pray you to accept therof And now as I haue sayd these reasons might he sufficient to comfort and make ioyfull all those that are called to suffer afflictiō and tribulation But yet there want not some more particular cōsideratiōs besides VVherof the first and moste principall is that this matter of persecutiō cometh not by chaunces or casualtie or by any certaine generall direction from higher powers but by the speciall prouidence and peculiar disposition of God as Christ shewethe at large in S. Mathews gospell That is this heauenlie medecine or potion is made vnto vs by gods owne hand in particulare VVhiche Christe signifiethe when he sayethe Shall I not drinke the cuppe vvhich my father hathe geuen me That is seing my father hath tempered a potion for me shall I not drynke yt as whoe would saye it were too muche ingratitude Secondlie is to be noted that the verie same hand of God whiche tempered the cuppe for Christ his owne sonne hathe done the same also for vs according to Christ his sayeing You shall drynk of my cuppe That is of the same cuppe whiche my father hathe tempered for me Heerof it foloweth that with what hart and loue God tēpered this cuppe vnto his owne sonne with the same he hathe tempered it also to vs that is altogether for our good and his glorie Thirdlie is to be noted that this cuppe is tempered withe suche speciall care as Christ sayeth that what trouble or daunger soeuer it seeme to woorke yet shall not one heare of our head perishe by the same Nay further is to be noted that whiche the prophet sayeth O Lord thou shalt geue vs to drynke in teares in measure That is the cuppe of teares and tribulation shall be so tempered in measure by our heauenlie phisition as no man shall haue aboue his strengthe The dose of Aloes and other bitter ingredientes shal be qualified withe manna sufficient sweetnes of heauenlie cōsolatiō God is faithfull saieth S. Paul and vuill not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwayes to be in our remembrance Beside this we must consider that the appointing tempering of this cuppe being now in the handes of Christ our Sauiour by the full commission graunted hym from his father and he hauing learned by his owne sufferinges as S. Paul notifieth what it is to suffer in flesh and blood we may besure that he will not laye vpon vs more than we can beare For as yf a man had a father or brother a moste skyllfull physition and should receaue a purgation from them tempered with their owne handes he might be sure it
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
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
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
yet because he deferred the matter and tooke not time when yt was offered he was cast of agayne his last doeings made worse than his former HEROD tetrarche the sonne had a call also when he felt that desire to see Christ and some miracle done by hym but for that he answered not vnto the call it did him no good but rather much hurt VVhat a great knocke had PYLATE geuen hym at his hart yf he had beene so fortunate as to haue opened the dore presentlie when he was made to vnderstand the innocencie of Christ as appeareth by washing his handes in testimonie therof and his wyfe also sent hym an admonition abowt the same No lesse knocke had kynge AGRIPPA at his dorâ—… when he cryed ovvt vpoÌ„ the hearing of S. Paul O Paul thovv persuadest me a litle to be a Christian. But because he deferred the matter this motion passed avvay agayne Twyse happie had PHARAO beene yf he had resolued hym selfe presentlie vpon that motion that he felt when he cryed to Moyses I haue sinned and God is iust But by delay he became worse thaÌ„ euer he was before S. Luke reporteth how FELIX the gouernour of Iewrie for the Romanes coÌ„ferred 〈◊〉 ofteÌ„times with S. Paul that was his prisonner and heard of hym the faithe in Christ wherwithe he was greatlie moued especiallie at one tyme when Paul disputed of gods iustice and the daye of iudgement whereat FELIX trembled But yet he deferred this resolution willing Paul to departe and to come agayne an other tyme so the matter by delation came to no effect How many men doe perishe daylie some cutt of by death some left by god geueÌ„ ouer to a reprobate sense which might haue saued them selues if they had not deferred theyr conuersion from daye to daye but had made their resolution presentlye vvhen they felte God to call vvithin theire hartes God is most bountifull to knocke and call but yet he byndeth him selfe to no time or space but coÌ„meth and goeth at his pleasure and they vvhiche take not their tymes vvhen they are offered are excuseles before his iustice and doe not knovv vvhether euer it shal be offered them agayne or no for that this thing is onelie in the vvill and knovvlege of God alone vvhoe taketh mercie vvhere it pleaseth him best and is bound to none And vvhen the prefixed time of calling is once past vvo be vnto that partie For a thovvsand vvorldes vvill not purchase it agayne Christ shovveth vvonderfullie the importance of this matter vvhen entering into Ierusalem vpon palme sondaye a-middest all his mirthe glorie of receyuinge he coulde not chuse but vveepe vpon that citie considering as moste men thinke that this vvas the last day of mercie and vocation that euer should be vsed to the same and therfore he sayed vvith teares O Ierusalem if thovv knevvest also those thinges vvhiche appertaine to thy peace euen in this thy day but novv these thinges are hydden from thee As yf he had sayed yf thovv knevvest Ierusalem as vvell as I doe vvhat mercie is offered thee euen this daye vvhiche is the last day that euer suche offer shal be made thovv vvoldest not doe as thovv doest but vvoldest presentlie accept therof but novv this secret iudgement of my father is hidden from thee and therfore thovv makest litle account therof vntill thy destruction shall come suddenlie vpon thee As sone after it did By this novv may be considered the great reason of the vvise mans exhortation Forslovv not to turne to God nor doe not deferre it from day to daye for his vvrathe uvill come vpon the at the suddain and in time of reuenge it vvill destroy thee It may be seene also vpon vvhat great cause S. Paul exhorted the Hebrevves so vehementlie Dum cognominatur hodie To accept of grace euen vvhiles that verie daye endured and not to lett passe the occasion offered VVhiche euery man applyeing to hym selfe should folovv in obeing the motions of gods spirite vvithin hym and acceptinge of gods vocation vvithout delaye consideringe vvhat a greeuous sinne it is to resist the holye ghost Euerie man ought I saye vvhen he feeleth a good motion in his hart to thincke vvith him selfe novv God knocketh at my doore yf I open presentlie he vvill enter and dvvell vvithin me But yf I deferre it vntill to morovv I knovv not vvhether he vvil knocke agayne or no. Euerie man ought to remeÌ„ber still that sayeing of the prophet touching gods spirite Hodie si vocem eius 〈◊〉 nolite obdurare corda vestra yf you chaunce to heare his voyce calling you to daye doe not harden your hartes but presentlie yeelde vnto hym Alas deare brother what hope of gayne hast thou by this perilous dilatioÌ„ which thou makest thy accounte is increased therby as I haue shewed thy debt of satisfaction is made more greuous thy enemie more stroÌ„g thy selfe more feeble thy difficulties of conuersion multiplied what hast thou then to withholde thee one daye from resolution the gayning perhappes of a litle time in vanitie But I haue proued to thee before how this tyme is not gayned but lost beyng spent without merit whiche is in deede the onelie true gayne of tyme. Yf it seeme pleasant to thee for the present yet remeÌ„ber what the prophet saieth 〈◊〉 est dies perditionis adesse festinant tempora The daye of perdition is at hand and the tymes of destruction make haste to come on VVhiche daye beyng once come I maruaile vvhat hope thou vvilt conceiue Doest thou thinke perchaunce to crie 〈◊〉 it shal be vvell truelie yf thou cannest doe it but yet thou knovvest that Pharao dyd so and gat nothing by it Doest thou intend to make a good testament and to be liberall in almes deedes at that time this no doubt is verie coÌ„mendable but yet thou must remember also that the virgines vvhich filled their lampes at the verie instant vvere shutt ovvt and vtterlie reiected by Christ. Doest thou think to vveepe and mourne and to moue thy iudge vvith teares at that instant first this is not in thy handes to doe at thy pleasure and yet thou must consider also that Esau found no place of penance thoghe he sought it vvith teares as S. Paul vvell notethe Doest thou meane to haue many good purposes to make great promises and vovves in that distresse call to minde the case of Antiochus in his extremities vvhat promises of good deedes vvhat voues of vertuous lyfe made he to God vpon condition he might escape yet preuayled he nothing therby All this is spoken not to put them in despayre vvhiche are novv in those last calamities but to disswade others from falling in to the same assuring thee gentle reader that the P phet sayd not without a cause seeke vnto God vvhile he may be fovvnd call vpoÌ„ hym vuhile
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