thou shall enioye it the next weeke or no. The holye prophet beginnyng his seuentithe and second Psalme of the daungerous prosperitie of worldlie men vseth these woordes of admiration Hovu good a God is the God of Israel vnto them that be of a ryght hart And yet in all that Psalme he dothe nothing els but shewe the heauie iustice of God towardes the wicked euen when he geueth the moste prosperities and worldlie wealth and his conclusion is beholde o Lord they shall perishe uvhich departe from thee thou hast destroyed all those that haue broken theyr faythe of vvedlocke vuith the. By which is signified that how good soeuer God be vnto the iust yet that pertayneth nothing to the releefe of the wicked whoe are to receyue iust vengeance at his handes amyddest the greatest mercies bestowed vpon the godlie The eyes of our Lorde are vpon the iust sayeth the same prophet and his eares are bent to heare their praeyers but the face of our Lord is vpon them that doe euill to destroye theyr memorie from ovvt the earthe It was an olde practise of deceyuing prophettes resisted stronglie by the prophettes of God to crye peace peace vnto wicked mē when in deed theyr was nothing towardes them but daunger swoord and destruction as the true prophetes fortolde and as the euent proued VVherfore the prophet Dauid geueth vs a notable and sure rule to gouerne our hope and confidence withall sacrificate sacrificium iustitiae sperate in domino doe you sacrifice vnto God the sacrifice of righteousnes and then trust in hym VVherwith S. Iohn agreeth when he sayeth yf our harte or conscience doe not reprehend vs for wicked lyfe then haue vve confidence vvith God as whoe wolde saye yf our conscience be guyltie of lewde and wicked lyfe and we resolued to dwell continue therin then in vaine haue we confidence in the mercyes of God vnto whose iust iudgement we stand subiect for our wickednes It is most wounderfull and dreadfull to consider how God hath vsed him selfe towardes his best beloued in this worlde vppon offence geuen by occasion of sinne how easelye he hath chaunged countenāce how soone he hath brocken of frendshype how straitlie he hath taken accompt and how seuerelye he hath punished The Angells that he created with so greate care and loue to whome he imparted so singular priuileges of all kinde of perfections as he made them almost verie goddes in a certaine maner committed but onelie one sinne of pride against his maiestie and that onelie in thought as diuines doe holde and yet presentlie all that good will and fauour was chaunged into iustice and that also so seuere as they were throwen downe to eternall tormentes without redemption chayned for euer to abyde the rigoure of hell fire and intollerable darkenes After this God made hym selfe an other newe freēde of fleshe and bloode which was our father Adam in paradise where God conuersed with hym so freendlie and familiarlie as is most wounderfull to considere he called hym he talked with hym he made all creatures in the world subiect vnto him he brought them all before hym to the ende that he and not God should geue them their names he made a mate and companion for hym he blessed them bothe and finallie shewed all possible tokens of loue that might be But what ensewed Adam cōmitted but one sinne and that at the entisement of an other and that also a sinne of small importāce as it may seeme to mans reason beyng but the eating of an aple forbidden And yet the matter was no soner done but all frendship was broken betwene God and hym he was thrust owt of paradise condemned to perpetuell miserie and all his prosperitie to eternall damnatiō together with him selfe yf he had not repented And how seuerelie this greuous sentence was executed afterwarde maye appeare by the infinite millions that went to hell for this sinne for the space of sower thousand yeres that passed before it was ransomed whiche finallie could not be done but by the cōming downe of gods owne sonne the second persone in Trinitie into this fleshe and by his intollerable sufferinges deathe in the same The two miracles of the world Moyses and Aaron were of singular authoritie and fauour with God in so muche as they coulde obtayne any thyng at his handes for other men And yet when they offended God once them selues at the waters of contradiction in the desert of Sin for that they dowted somewhat of the miracle promised to them from God and therby dyd dishonoure his maiestie before the people as he sayeth they were presentlie rebuked moste sharpelye for the same and thoghe they repented hartilye that offence and so obtayned remissiō of the fault or guilt yet was there layd vpon them a greuous punishement for the same and that was that they should not enter them selues into the land of promise but should dye when they came within the sight therof And albeit they entreated God moste earnestlie for the release of this penance yet could they neuer obtayne the same at his handes but alwayes he answered them seing you haue dishonoured me before the people you shall dye for it shall not enter into the land of promise In what speciall great fauour was Saul with God when he chose hym to be the first kyng of his people caused Samuel the prophet so muche to honour hym and to anoynt hym prince vppon gods owne inheritance as he calleth it when he commended hym so muche and tooke suche tender care ouer him An yet afterwad for that he bracke gods commaundement in reseruing certaine spoyles of warre whiche he should haue destroyed yea thoughe he reserued them to honour God withall as he pretended yet was he presentlie cast of by God degraded of his dignitie geuen ouer to the handes of an euell spirite brought to infinite miseries thoghe he shifted owt for a tyme and finallie so forsaken and abandoned by God as he slew hym selfe his sonnes were crucified on a crosse by his enemies and all his familie and linage extinguished for euer Dauid was the chosen and deare freend of God and honoured with the tytle of one that vvas according to gods ovvne hart But yet as soone as he had sinned the prophet Nathan was sent to denounce gods heauie displeasure and punishement vpon hym And so it ensued not withstanding his greate and voluntarie penance that him selfe added for the pacifieing of gods wrathe by fasting prayer weeping wearing of sacke eating of ashes the lyke By which is euident that how great gods mercie is to the that feare hym so great is his iustice to them that offend hym The scripture hath infinite examples of this matter as the reiection of Cain and his posteritie streight vpon his murder The pitifull drowning of the whole worlde in
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
hower to goe in with hym would not know them when they came after and finallie he promiseth to damne all those without exception which shall worke iniquitie as S. Mathew restisieth Moreouer beinge asked by a certaine prince on a tyme how he might be 〈◊〉 〈◊〉 woold geeue hym no other hope though he were a prince but onlye this yf thovv vvilt enter into lyfe keepe the cōmaundements of God And talkinge with his Disciples at an other tyme of the same matter he geeueth them no other comfort but this yf ye loue me keepe my commaundements As whoe should saye if you were neuer so much my Disciples and yf ye breake my cōmaundements there is no more loue nor frēdshippe betwixt vs. And S. Iohn which best of all other knew his meaninge herein expoundeth it in this sense when he saythe if a man sayeth he knovveth God and yet keepeth not his commaundementes he is a lyar and the trueth is not in him And more yet to take awaye all hope or expectation from his disciples of any other waye of saluation than by keepinge his commaundementes he saieth in an other place that he came not to take avvaye the lavv but to fulfill it streight waie he inferreth vppon the same vvhoe soeuer therfore shall breake one of the least of thes commaundementes shal be called the least in the kingdome of heauen For whiche cause at his departure out of the worlde the verie last wordes that he spake to his Apostles were these that they should teach men to obserue all his commaundementes vvhat soeuer By which appeareth the seuere meaninge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe The whiche also may be gathered by that beinge asked whether the number were small of them that should be saued he aunswereth yea and counsaileth men to stryue to goe into the straite gate for that manie should be shut out yea euen of them which had eaten and 〈◊〉 whith him and had enioyed the corporall presence of his blessed bodye but had not lyued as he commaunded them In whiche case he signifieth that no respect or frindsnippe must take place with hym at the last day For whiche cause he saide to the man whome he had healed at the fishepools side in Ierusalē beholde novv thovv art hole seethovv synne no more least vvorse happen to the than before And generallye he warneth vs in S. Mathews ghospell that we agree with our aduersaries and make our accountes streight in this lyfe othervvise vve shall paye the vttermost fardinge in the life to come And yet more seuerelye he sayth in an other place that vve shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken VVhiche daie of iudgement he vvarneth vs of before and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same and so direct our lyues vvhile vve haue time in this vvorld as vve may present our selues at that daye vvithout feare daunger or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there to their eternall confusion And because there is nothinge which so fitlye shevveth the seueritie of Christ in taking our accountc at the last daye as the order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe it shall make muche for our purpose to consider the same And first of all it is to be noted that there be two iudgementes appointed after death the one called particuler wherby eche man presentlie vpon his departure from this worlde receaueth particuler sentence ether of punishement or of glorie accordinge to his deedes in this life as Christes owne words are wherof we haue examples in Lazarus and the riche gloutton whoe were presentlie caried the one to payne thother to rest as S. Luke testifieth And to doubt of this were obstinacie as S. Austen affirmeth The other iudgement is called generall for that it shal be of all men together in the end of the vvorld where shall a finall sentence be pronounced eyther of reward or punishment vpon all men that euer liued accordinge to the workes which they haue done good or bad in this life and afterward neuer more question be made of alteringe their estate that is of easinge the paine of the one or endinge the glorie of the other Now as towchinge the first of these two iudgements albeit the holye auncient fathers especiallie S. Austen doe gather and consider diuers particulers of greate seueritie and feare as the passage of our soule from the bodye to the tribunall seate of God vnder the custodie both of good and euill Angels the feare she hath of them the sodeine straungenes of the place where she is the terror of gods presence the strayte examination she must abyde and the lyke yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is generall I will passe ouer to the same notinge onlye certaine reasons yealded by the holye fathers why God after the first iudgement wherin he had assigned to eche man accordinge to his desertes in particuler would appoint moreouer this second generall iudgemēt VVherof the first is for that the bodie of man rysinge from his sepulcher might be partaker of the eternall punishement or glorie of the sowle euen as it hath bene partaker with the same eyther in vertue or vice in this lyfe The seconde is that as Christ was dishonored and put to confusion heere in the vvorld publikelye so muche more he might shevv his maiestie and power at that daye in the sight of all creatures and especiallie of his enimyes The third is that both the vvicked and good might receaue theire revvarde openlye to more confusion and harte greefe of the one and triumphe of the other vvhoe commonlie in this vvorld haue ben ouerborne by the vvicked The fourth is for that euill men vvhen they dye do not cōmonlie carie with them all theire demerite and euill for that they leaue behynde them ether theire euill example or theire children and familiars corrupted by them or els bookes and meanes vvhich maie in time corrupt other All vvhich beinge not yet done but comminge to passe after theire death they can not so conuenientlie receaue their iudgemēt for the same presentlie but as the euill falleth out so their paines are to be encreased The like may be saied of the good So that for examples sake S. Paules glorie is increased dailie and shal be vnto the vvorldes ende by reason of them that daylye profit by his vvritinges and exāple and the paines of the vvicked are for the lyke reason dailye augmented But at the last daye of iudgement shal be an end of all meryt and demerit and then it shal be seene euidentlye vvhat eche
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
worlde at the last daye sayinge 〈◊〉 the vertuous whome they despised in this life Nos insensati etc. vve senseles mē did esteeme their lyfe to be madnes and their end to be dishonorable but looke howe they are now accounted amonge the children of God and their portion is with the sainctes VVe haue erred from the waye of trewfh and the light of righteousnes hath not shyned before vs necher hath the sonne of vnderstandinge appeared vnto vs. VVe haue weried out our seues in the waye of iniquitie and perdition and we haue walked craggye pathes but the waye of our lord we haue not knowen Hytherto are the wordes of scripture wherby we may perceyue what greate chaunge of iudgement there wil be at the last daye from that which men haue now of matters what confessinge of folye what acknowledginge of errour what hartie sorow for laboure lost what fruiteles repentance for hauinge runne a-wrie Oh that men would consider these thinges now VVe haue vveried out our selues saye thee miserable men in the vvaye of 〈◊〉 and perdition and vve haue vvalked craggie pathes VVhat a description is this of lamentable wordlinges whoe beate their braynes 〈◊〉 and wearie out them selues in pursuyte of vanitie chaffe of this worlde for which they suffer notwith standinge more paine ofte times thā the iust doe in purchasinge of heauen and when they arriue to at the last daie werly ed and worne owt with trouble and toyle they sinde that all their laboure is lost all their vexatioh taken in vaine For that the litle pelfe which they haugotten in the worlde and for which they haue strugled so sore will helpe them nothinge but rather greatly afflicte and torment them For better vnderstandinge wherof it is to be considered that three thinges will principallie molest these men at the daye of their death and vnto these maye all the rest be referred The first is the excessyue paynes whiche commonlye men suffer in the seperation of the sowle and bodie which haue lyued so longe together as two deare frendes vnited in loue and pleasure and therfore most lothe to parte now but onlye that they are enforced therunto This payne may partlye be conceaued by that yf we would dryue out lyfe but from the least parte of our bodye as for example owt of our litle singer as surgeans are wont to doe when they will mortifye any place to make it breacke what a payne doth a man suffer before he be dead what raginge greefe dothe he abyde and yf the mortyfyinge of one litle parte onlye dothe so muche afflicte vs Imagine what the violent mortyfiinge of all the partes together will doe For we see that first the sowle i ̄s driuen by death to leaue the extreamest partes as the toes feete and fyngers then the legges and armes and so consequentlye one parte dyeth after an other vntill lyfe be restrained onlye to the harte which holdeth out longest as the principall parte but yet must finallye be constrained to render it selfe though with neuer so much payne and resistance which paine how greate and strōge it is may appeare by the breakinge in peeces of the verye stringes and holdes wherwith it was enuyroned thorough the excessyue vehemencie of this deadlye torment Marye yet before it come to this pointe to yelde no man can expresse the cruell conflict that is betwixt death and her and what distresses she abydeth in tyme of her agonie Imagyne that a prince possessed a goodlye citie in all peace wealth and pleasure and greatlie frinded of all his neighbours aboute hym whoe promise to assiste hym in all his needes and affayrs and that vpon the sudden his mortall enymie should come and besyege this citie and takinge one holde after an other one wall after another one castell after an other should dryue this prince onlye to a litle tower besiege him therin all his other holdes beinge beaten downe and his men slaine in his sight what feare anguishe and miserie woold this prince be in how often would he looke owt at the windowes and loope holes of his tower to see whether his friendes neighboures would come to help hym or no and yf he saw them all to abandone hym and his cruell enemye euen readie to breake in vpon hym would he not be in a pityfull plight trow you And euen so fareth it with a poore soule at the hower of death The bodye wherin she raigned lyke a iolye princesse in all pleasure whiles it florished is now battered and ouerthrowen by her enemye which is death the armes legges other partes where with she was fortified as with walles and wardes duringe tyme of health are now surprised beaten to the grounde and she is driuen onlye to the harte as to the last extremest refuge wheresne is also most fearcelye assayled in suche sorte as she can not hold owt lōge Her deare frendes which soothed her in tyme of prosperitie and promised assistance as yowth phisicke and other humane helpes doe now vtterlye abandone her the enemye will not be pacified or make any league but night and daye assaulteth this turret where in she is and whiche now begynneth to snake and shiuer in peeces and she looketh howerlye when her enemye in most raginge dreadfull maner will enter vpon her VVhat thinke you is now the state of this afflicted sowle It is no maruaile yf a wise man become a foole or a stowte vvorldlinge most abiect in this instant of extremitie as vve often see they doe in such sorte as they can dispose of nothinge vvell ether tovvardes God or the world at this hower the cause is the extremitie of paines oppressinge their myndes as S. Austen also proueth and geeueth vs therwithall a most 〈◊〉 forevvarninge yf men vvere so happie as to follovv it VVhen you shal be in your last sicknes deare bretheren sayeth he o hovv harde painfull a thinge vvill it be for you to repent of your faultes comitted of good deedes omitted vvhye is this but onlye for that all the intention of your mynde vvil runne thither vvhere all the force of your paine is Manie impedimeates shall let men at that day As the payne of the bodye the feare of deathe the sight of children for the which their fathers shall often tymes thinke them selues often damned the weepinge of the wife the flatterie of the world the temptation of the deuill the dissimulation of phisitions for lucre sake and the lyke and beleeue thow 〈◊〉 which readest this that thow 〈◊〉 quickelye proue all this trew vppon thy selfe and therfore I beseeche the that thow wilt doe penance before thow come vnto this last daye dispose of thy house and make thy testament whyle thow arte whole while thow art wise while thow art thyne owne man for if thowtarye vntill the last date thow shalt be ledd whether thow wouldest not Hitherto are S. Austens woords The seconde thinge whiche shall make death terrible
and greeuous to a worldlye man is the sudden partinge and that for euer and euer from all the thinges which he loued most dearely in this lyfe as from his 〈◊〉 possessios honours offices fayre buildinges with their commodities goodlye apparell with 〈◊〉 iewels from wyfe and children kyndred and frindes and the lyke where with he thought hym selfe a blessed man in this lyfe and now to be plucked from them vppon the sudden without euer hope to see or vse them agayne oh what a greefe what a torment will this be for which cause the holye scripture saieth O mors quam amara est memoriatua homini pacem habenti in substantiis suis O deathe how bytter is thy memorie vnto a man that hath peace and rest in his substaunce and riches as whoe would saye there is no more bytternes or greefe in the world to such a man than to remember or thinke on death onlye but muche more to goe to it hym selfe and that owt of hande when it shal be saied vnto hym as Christ reporteth it was to the greate wealthie man in the ghospell whiche had his barnes full and was come now to the hyghest topp of felicitie Siulte hac nocte animam tuam repetunt a te quae autem parafti ouius erunt thow foole euen this night they will take thy sowle from the and then whoe shall haue all that thow hast scraped together It is vnpossible I saye for anye tongue to expresse the dolefull state of a worldlye man in this instant of death when nothinge that euer he hath gathered together with so muche labour and 〈◊〉 and wherin he was went to haue so much confidence will now doe hym good any longer but rather afflict hym with the memorie therof consideringe that he must leaue all to other goe hym selfe to geeue accounte for the gettynge and vsinge of the same perhaps to his eternall dānation whiles in the meane tyme other men in the world do lyue merylye and plesantlie vppon that he hath gotten litle remembringe and lesse caringe for hym which lyeth perhapps burninge in vnquencheable fyre for the ryches left vnto them This is a wofull and lamentable point which is to bringe manie a man to greate sorow and anguyshe of harte at the last daye when all earthlie ioyes must be left all pleasures and commodities for euer abandoned Oh what a dolefull daye of partinge will this be what wilt thow saie my frende at this daye whē all thy glorye all thy welth all thy pompe is come to an ende VVhat art thow the better now to haue liued in credit with the world in fauour of princes exalted of men feared reuerenced and aduaunced seinge now all is ended and that thow canst vse these thinges no more But yet there is a third thinge whiche more then all the rest vvill make this daie of deathe to be trovvblesome and miserable vnto a vvorldlye man and that is the consideration vvhat shall become of him both in bodye and sovvle and for his bodie it vvilbe no small horrour to thinke that it must inherite serpentes beastes and vvormes as the scripture saieth that is it must be cast out to serue for the foode of vermen that bodie I meane vvhich vvas so delicatelie handled before vvith varietie of meates pillovves and beddes of dovvne so trymlye set foorthe in apparell and other ornamentes vvhere vppon the vvynde might not blovv nor the sunne shyne that bodye I saye of vvhose beavvtie there vvas so muche pride taken and vvherby so greate vanitie and sinne vvas committed that bodie vvhich in this vvorld vvas accustomed to all pamperinge could abide no austeritie or discipline must now come to be abandoned of all men left onlye to be deuoured of vvormes VVhīche thing albeit it can not but breede much horrour in the hart of hym that lyeth a dyinge yet is it nothinge in respect of the dreadfull cogitations vvhich he shall haue to vvchinge his sovvle as vvhat shalbecome of it vvhether it shall goe after her departure out of the bodie and then consideringe that it must goe to the iudgement seate of God and there to receyue sentence ether of vnspeakeable glorye or insupportable paynes he falleth to cs̄ider more in particuler the daunger therof by comparinge godes iustice and threates set dovvne in scripture against sinners vvith his ovvne lyfe he begynneth to examine the vvitnes vvhich is his conscience and he findeth it readie to laye infinite accusations against hym vvhen he commeth to the place of iustice And novv deare brother begynneth the miserie of this man For there is not a seuere saynge of God in all the scripture vvhiche commeth not novv to his mynde to terrify hym vvithall at this instant as if thovv vvilt enter into lyfe keepe the commaundementes He that sayeth he knovveth God and keepeth not his commaundementes is a liar manie shall saie vnto me at that daye Lord Lord c. not the hearers of the lavv but the doers of the lavve shal be iustifyed goe from me all vvorkers of iniquitie into euerlastinge fyar doe not you knovv that vvicked men shall not possesse the kyngdome of God be not deceyued for nether fornicatours nor Idolatours nor adulterers nor vncleane handlers of theire ovvne bodies nor Sodomites nor theeues nor couetous men nor dronkardes nor backbyters nor extorsioners shal euer possesse the kingdome of God yf you lyue accordinge to the fleshe you shall dye and the vvorkes of the fleshe are manifest as fornication vncleannes vvantonnes luxurie poyseninges enimities contentions emulations hatred stryfe dissentions sectes enuie murder dronkenes glouttonie and the lyke VVherof I foretell you as I haue tolde you before that they vvhiche doe thes thinges shall neuer attaine to the kyngdome of god VVe must all be presented before he tribunall of Christ and euerie man roceyue particularlie accordinge as he hathe donne in this lyfe good or euill euerye man shall receyue accordinge to his vvoorkes God spared not the Angels vvhen they sinned You shall geeue accounte of euerye idle vvorde at the daye of iudgement if the iuste shall scarce be saued vvhere shall the vvicked man and synner 〈◊〉 fevv are saued and a riche man shall hardlie enter into the kyndome of heauen All these thinges I saye and a thowsand more towchinge the seueritie of godes iustice the accounte which shal be demaunded at that daye will come into his mind that lieth a dyinge our ghostlye enimie which in this lyfe laboured to keepe these thinges from our eyes therby the easier to draw vs to sinne will now laye all and more too before our face amplyfiynge vrginge euerie pointe to the vttermost alleaginge alvvayes our conscience for his witnes VVhich when the poore sowle in dieinge can not deny it must needes terrifie her greatlie for so we see that it dothe daylie euen manie good and vertuous men S. Iereme reported of
holie S. Hillarion whose sowle beinge greatlie afeard vpon these considerations to goe out of the bodie after longe conflict he tooke courage in the end sayde to his soule Goe out my sovvle goe out vvhy art thovv afeard thovv hast serued Christ almost threescore and ten yeres and art thovv novv a fearde of deathe And to lyke effect the holye martyr Saint Cyprian telleth of a vertuous and godlie bishoppe vvhich dyinge in his tyme was greatlye a feard notwithstandinge his good lyfe vntill Christ appeared vnto hym in the forme of a goodlye yonge man and did chyde hym for it sayinge You are a feard to suffer and you vvill not goe out of this lyfe vvhat shall I doe to you vvhich example saint Austen did often vse to recounte talkinge of this matter as his scholar Possidonius dothe vvrite in his lyfe Now then if good men and saintes are so a fearde at this passage yea such as had serued God vvith all puritie of lyfe and perfect zeale for three score and ten yeres together vvhat shall they be vvhich scarce haue serued God trewlie one daye in all their lyues but rather haue spent all theire yeres in sinne and vanitie of the vvorld must not these men be needes in greate extremitie at this passage surely S. Augusten dothe describe the same maruailouslie in a certaine sermō of his And accordinge to his manner doth geeue a notable exhortation vpon the same Yf you vvil knovv dearlie beloued saithe he vvith vvhat greate feare paine the sovvle passeth from the bodie marke diligently vvhat I vvill saie The Angels at that hovver doe come to take the sovvle and to bringe her before the iudgemēt seate of a most dreadfull iudge then she callinge to mynde her vvicked deedes beginneth greatlye to tremble and vvould gladlie seeke to flye and to leaue her deedes behynde her seekinge to entreate the Angels to request but one hower space of delaye But that vvill not be graunted and her euill vvoorkes cryeinge out all together shall speake against her saye vve vvill not staye behynde or parte from the thovv hast donne vs and vve are thy vvorkes and therfore vve vvil follovv the vvhether foeuer thovv goest euen vnto the seate of iudgment And this is the state of a sinners soule vvhich partinge from his bodye vvith most horrible feare goeth onvvardes to iudgement looden vvith sinnes and vvith infinite confusion Contrarivvise the iust mans sovvle goeth out of his bodie vvith greate ioye and cōforte the good Angels accompaininge her vvith exultation VVherefore brethren seinge these thinges are so doe you feare this terrible hovver of death novv that you maye not feare it vvhen you come to it Foresee it novv that you maye be secure then Thus farre S. Augusten And because S. Austen maketh mention of good and euill Angels heere vvhiche are readie to receyue the sovvles of the iust and vvicked men at the hovver of their death it is to be noted that often tymes God doth permit the visions of Angels both good and euill as also of other sayntes to men lyinge on their death beddes before they departe this lyfe for a tast ether of 〈◊〉 or sorovv to 〈◊〉 that vvhich shall ensevve after in the vvorld to come and this is one singuler priueledge belonginge to this passadge also And so concerninge the iust I haue shevved before in example out of S. Cyprian and S. Austen tovvchinge one to vvhome Christ appeared at the 〈◊〉 his death and S. Gregorie the greate hath diuers other lyke exaples in the fourthe booke of his dialogues for diuers chapiters together as of one vrsinus to vvhome the blessed Apostles S. Peter and S. Paule appeared and the lyke but of dreadfull appanitious of diuers and vvicked Angels vvhich snevvedethē selues vnto diuers synners at the honor of their deathe denounced to them their eternall damnation theire horrible tormentes appointed in hell vve haue manie also and most terrible examples recorded in the auncient vvriters As that in S. Gregonie of one 〈◊〉 a greate and riche man but as full of sinne as of vvealth as S. Gregorie saieth to vvho me lyinge on 〈◊〉 deathbed the infernall fiendes in most vglye manner appeared shevvinge hovv novv he vvas deliuered into their povver so neuer left hym vntill he died left his sovvle vnto thē to be caried avvaye to eternall tormētes The like doth S. Beede vvrite of diuers in Englande at his tyme as of a courtyer of kyng Coenride a most vvicked mā though in greate fauour of the prince to vvhome lyinge in his panges of deathe and beinge novv a litle recouered bothe the good euill Angels appeared visibly the one layinge before hym a litle small booke of his good deedes the other a greate huge volume of his mischieuous factes The vvhich after they had caused hym to reade by the permissiō of the good Angels from God they seazed vpon him appointinge him also vvhat hovver de should dye as hym selfe confessed openlie to all that came to visit hym and as by this horrible desperate death ensueinge at the hovver by them appointed manifestlie vvas confirmed The like storie he sheyveth in the chapter folovvinge of one vvhome he knevv him selfe and as both he and S. Gregorie and S. Cyprian also doe note all these and the lyke visions vvere permitted for our sakes vvhich doe lyue and maye take commoditie by the same and not for theirs vvhich dyed vvhome they profited nothinge Novv then deare Christian these thinges beinge soe that is this passage of death beinge so terrible so daungerous and yet so vnauoydable as it is seinge so manye men perish and are ouer whelmed dailye in the same as it can not be denied but there doe and both holie scriptures and auncient fathers do testifie it by examples and recordes vnto vs what man of discretion would not learne to be wise by other mens daunger or what reasonable creature would not take heede and looke a boute him beinge warned so manifestlie and apparantlie of his owne 〈◊〉 yf thow be a Christian and doest beleeue in deede the thinges which Christian faith doth teache the then doest thow know and most certainlie beleeue also that of what state age strength dignitie or condition so euer thow be now yet that thow thy selfe I saye which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these daies and that perhaps shortlie after the readinge hereof come to proue all these thinges vppon thy selfe which I haue here writen that is thow must with sorow greefe be enforced to thy bed and there after all thy strugglings with the dartes of deathe thow must yelde thy bodie which thow louest so muche to the baite of wormes and thy sowle to the tryall of iustice for her doinges in this lyse Imagine then my freende thow I saye which art so freshe and froelicke at this daie
that the ten twentie or two yeres or perhaps two monethes which thow hast yet to lyue were now ended and that thow were euen at this present stretched out vppon a bed wearied and worne with dolour and paine thy carnall frindes aboute the weepinge and howlinge the phisitions 〈◊〉 with theire fees as hauinge geeuen the ouer thow lyinge there alone mute and dumme in most pitifull agonie expectinge from moment to moment the last stroake of death to be geeuen the. Tell me in this instant what would all the pleasures and commodities of this world doe the good what comforte would it be to the to haue bene of honour in this world to haue bene ryche and purchassed muche to haue borne office and bene in the princes fauoure 〈◊〉 haue left thy children or kynred wealthye to haue trodden downe thyne enimies to haue sturred much and borne greate swaye in this lyfe what ease I saye or comfort would it be to the to haue ben fayre to haue ben gallant in apparell goodlie in personage glytteringe in golde would not all thes thinges rather afflict than profit the at this instant for now shouldest thow see the vanitie of thes trifles now would thy hart begyn to saye within the o follye and vnfortunate blindenes of myne Loe heere is an end now of all my delytes and prosperities all my ioyes all my pleasures all my myrth all 〈◊〉 pastymes are now finished where are my frindes whiche were wont to laugh with me my seruantes wont to attende me my children wont to disporte me where are all my coches horses wherwith I was wont to make so goodlie a shew the cappes and knees of people wont to honour me the troupes of suters followinge me where are all my daliances and trickes of loue all my pleasant musicke all my gorgeous buyldinges all my costlie feastes and banquettinges and aboue all other where are my deare and sweete frindes whoe seemed they would neuer haue forsaken me but all are now gone and hath left me heere alone to aunswere the reckoninge for all none of them will doe so muche as to goe with me to iudgemēt or to speake one worde in my behalfe VVoe worthe to me that I had not foreseene this daye rather so haue made better prouisiō for the same it is now to late and I feare me I haue purchased eternall damnation for a litle pleasure and lost vnspeakable glorie for a slootinge vanitie Oh how happie twise fortunate are they whiche so lyue as they maye not be a fearde of this daye I now see the difference betwixt the endes of good and euill and maruaile not thought the scriptures saye of the one the deathe of sainctes are precious And of the other the death of sinners is miserable Oh that I had lyued so vertuouslye as some other haue donne or as I had often inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and confortable woold they be to me now in this my last and extremest distresse To these cogitations and speeches deare brother shall thy harte be enforced of what estate soeuer thow be at the hower of death yf thow doe not 〈◊〉 it nowe by good lyfe and vertuous actions whiche onlye can yeeld the comfort in that sorowfull daye For of good men the iudge hym selfe sayeth His autem fieri incipientibus respicite leuate capita vestra quoniam appropinquat redemptio vestra VVhen these terrible thinges begyn to come vpon other men doe you looke aboute you and lyft vp your heades for that yourred emption cōmeth on from the laboures and toyles of this worlde And the holye prophet sayeth of the vertuous man which hath done good woorkes in this lyfe that he shal be at this tyme beatus vir a happye man he 〈◊〉 the cause quia in die mala liberabit eumdominus opē feret illi super lectum doloris eius For that God will deliuer hym in this euill daye and will assist hym vppon the bed of his sorow VVhiche is ment no doubt of the bed of his last departure especialye for that of all other beddes this is the most sorowfull as I haue shewed beinge nothinge els but a heape of all sorowes together especiallie to them whiche are drawen vnto it before they are readie for the same as commonly all they are which deferre their amēdement from daye to daie and doe not attend to lyue in such sorte now as they shall wishe they had done when they come to that last passage Of the paines appointed for sinne after this lyfe and of tvvo sortes of the same CHAP. IX AMongest all the meanes whiche God vseth to wardes the childrē of men to moue them to this resolution wherof I entreate the strongest and most forcible is the consideration of punishmentes prepared by hym for rebellious sinners and transgressours of his cōmaundemēts VVherfore he vseth this motyue often as maye appeare by all the prophetes whoe doe almost nothinge els but threaten plagues and destruction to offenders And this meane hath often tyme preuailed more than anye other that could be vsed by reason of the naturall loue which we beare towardes our selues and consequentlie the naturall feare whiche we haue of our owne dannger So we reade that nothinge could moue the Niniuites so much as the foretell nge them of theire imminent destruction And S. Iohn Baptist although he came in a simple and cōtemptible maner yet preachinge vnto the people the terrour of vengeance to come and that the axe vvas novv put to the tree to cut dovvne for the fyre all those vvhich repented not he moued the verie publicanes and souldiers to feare which otherwise are people of verie harde mettall whoe came vnto hym vppon this terrible embassage and asked what they should doe to auoyde these punishmentes After then that we haue considered of death and of godes seuere iudgmente which ensueth after death and wherin euerie man hath to receyue accordinge to his woorkes in this lyfe as the scripture sayeth it followeth that we consider also of the punishmentes which are appointed for them that shal be founde faultie in that accounte hereby at leastwise yf no other consideration will serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie mā haue naturallie a loue of him selfe and desire to conserue his owne ease then should he also haue feare of perill wherby he is to fall into the extreame calamitie This expresseth S. Bernard excellently accordinge to his wounte O man saiethe he if thow haue left all shame which appertaineth to so noble a creature as thow art if thow feele no sorow as carnall men doe not yet leese not feare also which is founde in very beastes VVe vse to loade an asse to werie him out with laboure and he careth not because he is an asse but yf thow
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
eare hath heard nor hart cōceaued A vision that passeth all the beautie of earthlie things of golde of siluer of woodes of feeldes of sea of ayer of sunne of moone of starres of Angels for that all theese things haue their beautie from thence VVe shall see hym face to face sayeth the Apostle and vve shall knovve hym as vue are knouven VVe shall know the power of the father we shall know the wisdome of the sonne we shall know the goodnes of the holie gho ste we shall know the 〈◊〉 nature of the moste blessed trinitie And this seing of the face of God is the ioye of Angels and all saints in heauen This is the rewarde of life euerlasting this is the glorie of blessed spirites their euerlasting pleasure their croune of honour their game of felicitie their riche rest their beautifull peace their inward and outward ioye their diuine paradise their heauenlie Ierusalem their felicitie of lyfe their fullnesse of blysse their eternall ioye their peace of God that passeth all vnderstanding This sight of God is the full beatitude the totall glorification of man to see hym I saye that made bothe heauene and earth to see him that made the that redemed the that glorified the. For in seeyng hym thow shalt know him in knoweing him thow shalt possesse hym in possessing hym thow shalt loue hym in louing hym thow shalt prayse hym For he is the inheritance of his people he is the possession of their folicitie he is the rewarde of their expectation I vvilbe thy great revvard sayeth he o Abraham O lord thou art great and therfore no maruaile yf thow be a great reward The sight of thee therfore is all our hyare all our reward all our ioye and felicitie that we expect seing thou hast sayed that this is lyfe euerlasting to see and know thee our true God and Iesus Christ whome thou hast sent Hauing now declared the two generall partes of heauenlie felicitie the one appertayning to our soule the other to our bodie it is not hard to esteeme what excesse of ioye bothe of them ioined together shall woorke at that happie daye of our glorification O ioye aboue all ioyes passing all Ioye and without whiche there is no ioye when shall I enter in to thee sayeth S. Austen whē shall I enioye thee to see my God that dwelleth in thee o euerlasting kingdome o kingdome of all eternities o light without end o peace of God that passeth all vnderstandinge in whiche the soules of Saintes doe rest with thee euerlasting ioye is vpon their heades they possesse ioye and exultation and all payne and sorovv is fledde from them O how gloriouse a kingdome is thyne o lord wherein all Saintesdoe raigne with thee adorned vvith light as vvith apparell and hauing crovvnes of pretiouse stones on their heades O kingdome of euerlasting blesse where thow o lord the hope of all saintes art the diademe of their perpetuall glorie reioysing them on euerie syde with thy blessed sight In this kingdome of thine there is infinite ioye and myrthe without sadnesse healthe without sorow lyfe vvithout labour light vvithout darknesse felicitie without abatement all goodnesse without any euill VVhere youthe florisheth that neuer waxeth olde lyfe that knoweth no end beautie that neuer fadeth loue that neuer cooleth healthe that neuer diminisheth ioye that neuer ceaseth VVhere sorow is neuer fealt complaint is neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared For that they possesse thee o Lorde whiche art the perfection of their felicitie If we wolde enter into these cōsideratiōs as this holie man and other his like dyd no doubt but we should more be inflamed with the loue of this felicitie prepared for vs than we are and consequentlie should striue more to gayne it than we doe And to the ende thow mayest conceaue some more feeling in the matter gentle reader cōsider a litle with me what a ioyfull day shall that be at thy howse whē hauing liued in the feare of god and atchiued in his seruice the end of thy peregrination thow shalt come by the meanes of deathe to passe from miserie and labour to immortalitie in that passage when other men beginne to feare thou shalt lyft vp thy head in hope accordinge as Christ promi seth for that the time of thy saluatiō cōmeth on tell me what a day shall that be when thy soule stepping furth of prison and conducted by the Angeles to the tabernacle of heauen shall be receyued there with the honorable companies and troupes of that place with all those hierarchies of blessed spirites mētioned in scripture as principalities powers vertues Dominatiōs Thrones Angels Archeangels Cherubines and Seraphines also with the holie Apostles and Disciples of Christ Patriarches Prophets Martyrs Virgines Innocentes Confessors Bishopes Preestes and Saints of Cod All which as they dyd reioyse at thy conuersion from sinne so shall they triumphe now at thy coronation and glorification VVhat ioye will thy soule receyue in that day when she shal be presented by her good Angell in the presēce of all these states before the seat and Maiestie of the blessed Trinitie with recitall and declaration of all thy good woorkes and trauailes suffered for the loue seruice of God when I saye those blessed spirites shall laye doune in that honorable consistorie all thy vertuouse deedes in particular all thy almes all thy prayers all thy fastinges all thy innocēcie of lyfe all thy patience in iniuries all thy constancie in aduersities all thy temperance in meates all the vertues of thy whole lyfe when all I saye shall be recounted there all commended all rewarded shalt thou not see now the valure and profite of vertuouse lyfe shalt thou not confesse that gaynefull and honorable is the seruice of God shalt thou not now be glad and blesse the hower wherein first thou resoluedst thy selfe to leaue the seruice of the woorlde to serue God shalt thou not think thy selfe beholden to hym or her that persuaded thee vnto yt yes verilie But yet more than this when thou shalt cōsider in to what a porte and hauen of securitie thou art come and shalt looke backe vpon the daungers whiche thou hast passed and wherein other men are yet in hazarde thy cause of ioye shall greatlie be encreased For thou shalt see euidentlie how infinite times thow were to perishe in that iourney yf God had not held his speciall hand ouer thee Thow shalt see the Daungers wherein other men are the death and damnation whereinto many of thy freends and acquayntance haue fallen the eternall paynes of hell incurred by many that vsed to laughe be merye with thee in the worlde All whiche shall augment the felicitie of this thy so fortunate a lott And now for thy selfe thow mayst be secure thow art out of all daunger for euer euer There is
yf a man could touche the verie pulse of all those whoe refuse or neglect or differre this resolution he should finde the foundation therof to be the loue of this world what soeuer other excuse they pretended besides The noble men of lewrie pretended feare to be the cause whye they could not resolue to confesse Christ openlie but S. Iohn that felt their pulse vttereth the true cause to haue bene for that they loued the glorie of men more than the glorie of God Demas that forsooke S. Paul in his bandes euen a litle before his deathe pretended an other cause of his departure to Thessalonica but S. Paul sayeth it was quia diligebat hoc 〈◊〉 For that he loued this world So that this is a generall and vniuersall impediment and more in deede dispersed than owtwardlye appeareth for that it bringeth foorthe diuers other excuses therby to couer her selfe in many men This may be confirmed by that moste excellent parable of Christ recorded by threEuāgelistes of the three sortes of men which are to be damned and the three causes of their damnatiō wherof the third and last moste generall including as it were bothe the rest is the loue of this worlde For the first sorte of men are compared to a highe waye where all seed of lyfe that is sowen ether withereth presentlye or els is eaten vp by the byrdes of the ayer that is as Christ expoundeth it by the deuill in careles men that contemne what soeuer is sayd vnto thē as infidels heretikes and other suche obstinate and contemptuous people The second sorte are compared to rockye groundes in which for lacke of depe roote the seed cōtinuethe not wherby are signified light vncōstāt men that now choppe in now rūne owte now are feruēt by by keye colde againe so Ī time of tēptatio they are gone The third sorte are cōpared to a feeld where the seed groweth vp but yet there are so many thornes on the same whiche Christ expoundeth to be the cares troubles miseries deceyuable vanities of this life as the good corne is choked vp and bringeth foorthe no fruite By whiche last woordes our Sauiour signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not foorthe due fruite that is whersoeuer it is receaued and imbraced as it is among all Christians yet bringethe not foorthe good lyfe there the cause is for that it is choked with the vanities of this world This is a parable of maruailous greate importance as may appeare bothe for that Christ after the recitall therof cryed owt withe a lowde voyce He that hathe eares to heare let him heare As also for that he expounded it hym selfe in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface sayeing to you it is geuen to knovve the mysteries if the kingdome of heauen but to others not for that they seyng doe not see and hearing doe not heare nor vnderstand VVherby Christ signisieth that the vnderstanding of this parable among others is of singular importance for conceauing the true mysteries of the kyngdome of heauē that many are blinde which seeme to see and many deafe ignorant that seeme to heare and knowe for that they vnderstand not well the mysteries of this parable For which cause also Christ maketh this conclusion before he beginnethe to expounde the parable Happie are your eyes that see and blessed are your eares that heare After whiche woordes he beginneth his exposition withe this admonition Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable dothe cōtayne and touche so much in deede as may or needeth be sayed for remouinge of this greate and daungerous impedimēt of worldly loue I meane to staye my selfe onelye vppon the explication therof in this place and will declare the force and truthe of certaine woordes heere vttered by Christ of the world and worldlie pleasures and for some order and methodes sake I will drawe all to these six pointes foloweing First how in what sense all the world and commodities therof are vanities and of no value as Christ heere signifieth and cōsequentlie ought not to be an impediment to lett vs from so great a matter as the kyngdome of heauen and seruing of God is Sccondlie how they are not onelye vanities and tryfles in them selues but also Deceptions as Christ sayeth that is deceytes not performing to vs in deede those litle tryfles which they doe promis Thyrdlie how they are spinae that is princking thornes as Christ sayeth thoghe they seeme to worldly men to be most sweet and pleasant Fowerthlye how they are aerumnae that is my seryes and afflictions as also Christs woordes are Fyuethlie quomodo suffocant how they strangle or choke vs as Christ affirmeth Sixthelie how we may vse them notwithstanding without these daungers and euills and to our greate comfort gayne and preferment And touching the first I doe not see how it may be better proued that all the pleasures and goodsie shewes of this world are vanities as Christ heere sayeth than to alleage the testimonie of one whiche hathe proued them all that is of one whiche speakethe not of speculation but of his owne proofe and practise And this is kyng Salomō of whome the scripture reportethe wounderfull matters touching his peace prosperitie riches glorie in this world as that all the kynges of the earthe desired to see his face for his wisdome and renowmed felicitie that all the princes lyuing besides were not lyke hym in wealthe that he had six hundred sixtie and six talents of golde which is an infinite summe brought hym in yerelie besides all other that he had from the kynges of Arabia and other princes that siluer was as plentifull withe hym as heapes of stones and not esteemed for the greate store and abundance he had therof that his plate and Iewelles had no ende that his seat of maiestie with stooles lyons to beare it vp and other furniture was of golde passing all other kyngely seates in the world that his pretious apparell and armoure were infinite that he had all the kinges from the riuer of the philistians vnto Egypt to serue hym that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redye to them for his vse that he had two hundred speares of golde borne before hym and six hundred crownes of golde bestowed in euerie speare as also three hundred buckelers and three hundred crownes of golde bestowed in the guylding of euery buckler that he spent euerye daye in his howse a thowsand nyne hundred thirtie seuen quarters of meale and flower thirtie oxen with a hundred wethers beside all other fleshe that he had seuen hundred wiues as queenes and three hundred
nakednes and other īfirmities cōtracted by that fall VVherfore we that take pryde and glorie in apparell doe as muche as yf a beggar should glorie and take pride of the olde cloutes that do couer his sores S. Paul sayd vnto a byshope Yf vve haue vvhervuithall to couer our selues lett vs be content And Christ touched deeplie the daunger of nyce apparell when he cōmended so muche S. Iohn Baptist for his austere attire adding for the contradictorie Qui mollibus vestiuntur in domibus regni sunt They which are apparelled in soft and delicate apparell are in kynges courtes In kynges courtes of this world but not in the kynges court of heauen For which cause in the descriptiō of the riche man damned this is not omitted by Christ That he vvas apparelled in purple and sylke It is a wounderfull thing to consider the different proceeding of God and the world heerin God was the first tayler that euer made apparell in the world and he made it for the most noble of all our auncestous in paradise yet he made it but of beasts skynnes And S. Paul testifiethe of the noblest saintes of the olde testament that they were couered onelye withe goates skynnes and with the heares of Camelles VVhat vanitie is it then for vs to be so curious in apparell and to take suche pryde therein as we doe we robbe and spoyle all creatures almoste in the worlde to couer our backes and adorne our bodies withall From one we take his woolle from an other his skynne from an other his furro and from some other their verie excrementes as the silk which is nothinge els but the excremētes of wormes Nor cōtēt with this we come to fishes doe begge of them certaine pearles to hang about vs. VVe goe doune into the grounde for golde and siluer turne vp the sandes of the sea for pretious stones and hauing borowed all this of other creatures we iett vp and doune prouoking men to looke vpon vs as yf all this nowe were our owne VVhen the stone shyneth vppon our fingar we will seeme forsoothe therby to shyne VVhen the siluer and silkes doe glyster on our backes we looke bigge as yf all that beautie came from vs. And so as the prophet saythe we passe ouer our dayes in vanitie doe not perceaue our owne extreme folie The second generall braunche whiche S. Iohn appointeth vnto the vanitie of this lyfe is concupiscence of the eyes wherunto the auncient fathers haue referred all vanities of riches and wealthe of this world Of this S. Paul writeth to Timothie Geue commaundemēt to the riche mē of this vvorld not to be highe mynded nor to put hope in the vncertaintie of their riches The reason of which speeche is vttered by the scripture in an other place when it sayeth Riches shall not profitt a man in the daye of reuenge That is at the daye of deathe Ludgement which thing the riche men of this world doe cōfesse them selues thoghe to late when they crye diuitiarum iactantia quid nobis contulit what hathe the brauerie of our riches profited vst All whiche dothe euidentlie declare the great vanitie of worldlye riches whiche can doe the possessoure no good at all when he hathe most reed of their help Riche men haue slept theyr sleepe saythe the prophet and haue found nothing in theyr handes that is riche men haue passed ouer this lyfe as men doe passe ouer a sleepe imaginyng them selues to haue golden mountaines and treasures and when they a wake at the daye of their deathe they fynde themselues to haue nothinge in theyr handes In respect wherof the prophet Baruch asketh this question VVhere are they novu vvhiche heaped together golde and syluer and vvhiche made no end of their scrapyng together And he answereth hym selfe immediatlie Exterminati sunt ad inferos descenderūt They are now rooted owte and are gone downe vnto hell To lyke effect saythe S. Iames. Now goe to you riche men weepe and howle in your miseries that come vpon you your riches are rotten and your golde and syluer is rustie the rust therof shall be in testimonie against you it shall feede on your fleshe as fire you haue hoarded vpp wrathe for your selues in the last daye If wealthe of this world be not onelie so vaine but also so perilous as here is affirmed what vanitie then is yt for men to sett their myndes vpon it as they doe S. Paul sayeth of him selfe that he esteemed it all but as dung And he had great reasō surely to say so seing in deed they are but dung that is the verie excrementes of the earthe fownde onelie in the moste barraine places thereof as they can tell which haue seene their mines VVhat a base matter is this then for a man to tye his loue vnto God commaunded in the olde law that what soeuer dyd goe with his breast vpon the ground should be vnto vs in abhomination How muche more then a reasonable man that hathe glewed his hart and soule vnto a peece of earthe VVe came in naked vnto this vvorld naked vve must goe foorthe again saycthe Iob. The mylle wheele stirrethe much aboute and beateth it selfe from daye to daye and yet at the yeres end it is in the same place as it was in the begynning so riche men let them toyle and labour what they can yet at their deathe must they be as poore as at the first daye wherein they were borne VVhen the riche man dyeth say the Iob he shall take nothing with hym but shall close vp his eyes and finde nothing Pouertie shall laye handes vpon hym and a tempest shall oppresse hym in the night a burning wynde shall take hym awaye a hurle wynde shall 〈◊〉 hym from his place yt shall rushe vpon hym shall not spare hym it shall bynde his handes vpon hym and shall hysse ouer hym For that it seeth his place whether he must goe The prophet Dauid in lyke wyse forewarneth vs of the same in these woordes be not afeard when thou seest a man made riche and the glorie of his house multiplied For when he dyeth he shall take nothing with hym nor shall his glorie descend to the place whether he goeth he shall passe into the progenies of his auncestoures that is he shall goe to the place where they are who haue liued as he hathe done and world without end he shall see no more light All this and muche more is spoken by the holie ghoste to signifie the dangerous vanitie of worldlie weal the and the folie of those men who laboure so muche to procure the same with the eternall peril of their soules as the scripture assureth vs. If so many phisitions as I haue heere alleaged scriptures should agree together that suche or suche meates were vencomus perillsome I think fewe wold geue the aduenture
thence shal be a Cocatrice their vvebbes shall not make clothe to couer them for that their vvoorkes are vnprofitable and the vvorke of iniquitie is in their handes These are the woordes of Esay declaring vnto vs by most significant similitudes how daungerous thornes the riches and pleasures of this world are And first he saythe they put theyr hope in thinges of nothing and doe talke vanities To signifie that he meanethe of the vanities and vayne men of this worlde whoe commonlie doe talke of the thinges whiche they loue best and wherin they place their greatest affiance Secondlie he saythe they conceaue labour and bringfoorthe iniquitie alluding herein to the chyldbyrthe of women whoe fyrst doe conce aue in their wombe and after a greate deale of trauaile doe bring foorthe their infant so worldlie men after a greate tyme of trauaile and laboure in vanities doe bring foorthe no other fruite than sinne and iniquitie For that is the effect of those vanities as he speaketh in the same chapiter crieinge owte to suche kynde of men VVoe be vnto voas vvhich doe 〈◊〉 iniquitie in the ropes of vanitie But yet to expresse this matter more forciblye he vsethe two other similitudes sayeing they breake the egges of serpentes and doe vveaue the vvebbes of spiders Signifieing by the one the vanitie of these worldlie cares and by the other the daunger therof The spider we see takethe great paynes and labour many dayes together to weaue her selfe a webbe and in the ende when all is done cometh a puffe of wynde or some other litle chaunce and breaketh all in peeces euen as he in the gospel which had takeÌ„ great trauayle care in heaping riches together in plucking down his olde barnes and buylding vp of now and when he was come to saye to his soule Novv be merie That night his soule was taken from him all his labour lost Therfore Esay saithe in this place that the vvebbes of these vveauers shall not make them clothe to couer them vvith all for that their vvoorkes are vnprofitable The other comparison contayneth matter of great daunger and feare For as the bird that sitteth vpon the egges of serpentes by breaking hatching them bringeth foorthe a perilous broode to her owne destruction so those that sytt a broode vppon these vanities of the worlde saythe Esay doe hatche at last their owne destruction The reason wherof is as he saythe for that the vvorke of iniquitie is in their hande Still harping vppon this stringe that a man can not loue and folow these vanities or intangle hym selfe with their ropes as his phrase is but that he must in deede drawe on muche iniquitie there with that is he must mingle muche sinne and offence of God with the same whiche effect of sinne because it kylleth the soule that consenteth vnto it therfore Esay compareth it vnto the broode of serpeÌ„tes that kylleth the byrd which bringeth theÌ„ foorthe to the world And finallie Moyses vsethe the lyke similitudes when he saythe of vayne and wicked men Their vineyard is the vineyarde of Sodomites their grape is the grape of gaule and their clusters of grapes are moste bytter their vvyne is the gaul of dragons and the poyson of cocatrices vncurable By which dreadfull lothesome comparisons he wolde geue vs to vnderstand that the sweete pleasures of this worlde are in deede deceytes and will proue them selues one daye most bytter and daungerous The fowerth point that we haue to consider is how this woorde aerumna that is miserie and calamitie may be verified of the world and the felicitie therof VVhiche thing thoghe it may appeare sufficientlie by that whiche hathe bene sayd before yet will I for promise sake discusse it a litle further in this place by some particulars And among many miseries which I might heere recount the first and one of the greatest is the breuitie aud vncertaintie of all worldlie prosperitie Oh how greate a miserye is this vnto a worldlie man that wolde haue his pleasures constant and perpetuall O deathe hovve bytter is thy remembrance sayethe the scripture â—…nto a man that hathe peace in his riches we haue seene many men aduanced and not endured two monethes in their prosperitie we haue heard of diuers maryed in greate ioye and not haue lyued six dayes in their felicitie we haue read of straunge matters happened owt in this kynde and we see with our eyes no few exaÌ„ples daylie VVhat a greefe was it think you to Alexander the greate that hauing subdewed in twelue yeeres the moste part of all the world shoulde be then enforced to dye when he was moste desirous to lyue and when he was to take moste ioye and coÌ„fort of his victories what a sorowe was it to the ryche man in the gospell to heare vppon the suddayne hac nocte Euen this night thou must dye what a miserie will this be to many wordlings whan it cometh whoe now buyld palaces purchase lands heape riches procure dignities make mariages ioyne kynredes as though there were neuer an ende of these matters what a doolefull daye will this be to them I saye wheÌ„ they must forgoe all these things which they so muche loue when they must be turned of as princes mules are wont to be at the iourneys ende that is their treasure taken from them and their gauld backes onelie left vnto them selues for as we see these mules of princes goe all the daye long loaden with treasure and couered with fayre clothes but at night shaken of into a sorie stable much brused gauled with the cariage of those treasures so riche men that passe through this world loaden with golde and siluer and doe gaul greatlie their soules in cariage therof are despoyled of their burden at the daye of deathe and are turned of with their wounded consciences to the lothesome stable of hell and damnation An other miserie ioyned to the prosperitie of this world is the greuous counterpeaze of discontentemeÌ„tes that euerie worldlie pleasure hathe with it Runne ouer euerie pleasure in this lyfe and see what sawce it hath adioyned Aske them that haue had moste proofe therof whether they remayne contented or no The possession of riches is accompanyed with so many feares and cares as hathe bene shewed The aduauncement of honoures is subiecte to all miserable seruitude that may be deuised The pleasure of the fleshe thoughe yt be laufull and honest yet is it called by S. Paul tribulation of the fleshe But yf it be with sinne tenne thousand times more is it enuironed with all kynde of miseries VVhoe can recken vp the calamities of our bodye so many diseases so manie infirmities so many mischances so many dangers whoe can tell the passions of our mynde that doe afflict vs now with angar now with sorowe nowe with enuie nowe with furie who can recounte the aduersities and misfortunes that come by our goodes whoe can
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
the begynning of this chapiter I haue to adde a woorde or two in this place how we may auoyde the daunger of this world and also vse it vnto our gayne and commoditie And for the first to auoyde the daungers seyng there are so many snares and trappes as hathe bene declared there is no other waye but onelie to vse the resuge of byrdes in auoyding the daungerous snares of fowlers that is to mounte vp into the ayer and so to flye ouer them all 〈◊〉 rete ante oculos pennatorum saythe the wyse man that is the nett is layde in vayne before the eyes of suche as haue wynges and can flye The spyes of Hierico thoghe many snares were layde for them by their enemyes yet they escaped all for that they walked by hilles sayeth the scripture whiche place Origen expounding sayeth that there is no waye to auoyde the daungers of this world but to walke vppon hylles and to imitate Dauid that sayed Leuaui oculos meos ad montes vnde veniet anxilium mihi I lyfted vp myne eyes vnto the hylles wherhēce all myne ayde and assistance came for auoyding the snares of this world And then shall we saye with the same Dauid Anima nostra sicut passer crepta est de laquco venantium Our soule is deliuered as a sparowe from the snare of the fowlers VVe must saye with S. Paul Our conuersation is in heauen And then shall we litle feare all these deceytes daungers vpon earthe For as the fowler hathe no hope to cache the byrde excepte he can allure her to pyche and come downe by some meanes so hath the deuill no waye to entangle vs but to saye as he dyd to Christ mitte te deorsum throw thy selfe downe that is piche downe vpon the baytes whiche I haue layde eate and deuoure them enamour thy selfe with them tye thyne appetite vnto them and the lyke VVhiche grosse and open temptation he that will avoyde by contemning the allurement of these baytes by flyeing ouer them by placeyng his loue and cogitations in the mountaines of heauenlie ioyes and eternitie he shall easilie escape all daungers and perilles Kyng Dauid was past them all when he sayed to God VVhat is there for me in heauen or vvhat doe I desire besides thee vpon earthe my fleshe and my harte haue faynted for desyre of thee Thou art the God of my hart and my portion o Lord for euer Saint Paul also was past ouer these daungers when he sayed that now he was crucified to the world and the world vnto hym that he esteemed all the wealthe of this world as meere dung And that albeit he lyued in fleshe yet lyued hee not according to the fleshe VVhich glorious exāple yf wee wolde folow in contemning and despising the vanities of this world and sixing our mindes in the noble riches of gods kyngdome to come the snares of the deuill wolde preuayle nothing at all agaynst vs in this lyfe Touching the second pointe how to vse the riches and commodities of this world to our aduantage Christ hathe layed downe playnlie the meanes Facite vobis amicos de Māmona iniquitatis Make vnto you freēdes of the riches of iniquitie The riche gloutton might haue escapede his tormentes and haue made hym selfe a happie man by helpe of worldlye wealthe yf he wolde And so might manye a thousand which now lyue and will goe to hell for the same Oh that men wolde take warning and be wise whiles they haue time S. Paul sayeth Deceiue not your selues Looke vuhat a man sovueth and that shall he reape VVhat a plentifull haruest then might riche men prouide them selues yf they wolde whiche haue suche stoore of seede and so muche ground offered thē daylie to sowe it in whie doe they not remember that sweete haruest song Come ye blessed of my father enter into the kingdome prepared for you for I vuas hungrie and you fedd me I vvas thirstie and you gaue me to drinke I vuas naked and you appareled me Or yf they doe not care for this whie doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrarie Agite nunc diuites plorate vlulantes in miseriis vestris quae aluenient vobis goe to now you riche mē weepe and howle in your miseries that shall come vpon you The holy father Iohn Damascen reporteth a goodly parable of Barlaam the heremite to our purpose There was sayeth he a certaine citie or commō wealthe which vsed to chuse them selues a kyng from among the poorest sorte of people and to aduaunce him to great honour wealthe and pleasures for a time But after a while when they were wearie of him there fashiō was to rise against hym and to dispoyle hym of all his felicitie yea the verie clothes of his backe and so to banishe him naked into an yland of a farre countrie where bringing nothing with him he should lyue in greate miserie and be putt to greate slauerie for euer VVhiche practise one kyng at a certaine time considering by good aduise for all the other thoughe they knewe that fashion yet throughe negligence and pleasures of their present felicitie cared not for it tooke resolute order withe him selfe how to preuent this miserie which was by this meanes He saued euerye daye great sommes of moneye from his superfluities idle expēces so secretlie made ouer before hād a great treasure vnto that yland wherūto he was in daunger daylie to be sent And whē the time came that Ī deede they deposed him from his kingedome and turned him awaye naked as they had done the other before he went to the yland with ioye and confidence where his treasure laye and was receyued there with exceeding great triumphe placed presentlie in greater glorie than euer he was before This parable teacheth as muche as possiblie may be sayd in this point For the citie or common wealthe is this present worlde which aduauncethe to authoritie poore men that is suche as come naked into this lyfe vpon the sodaine when they looke least for it dothe it pull them downe agayne and turneth them of naked into theyr graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauoure but rather eternal miserie The wyse king that preuented this calamitie is he whiche in time of wealthe in this life according to the coūsayll of Christ do the seeke to laye vp treasure in heauen by almes deedes and other good workes against the daye of his deathe when he must be banished hence naked as all the princes of that citie were At whiche time yf their good deedes do folowe them as God promyssethe shall they be happie men and placed in much more glorie than euer this worlde was able to geue them But yf they come without oyle in their
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