forvvard vvithout tourning her head backvvard she had not bene tourned vnto an image or stone of salt gods commandement vnto her vvas to go alvvaies forvvard vvithout looking backe Nemo mittens manum ad aratrum c. none puttinge his hand to the plovve and astervvardes looking backe againe is apt for the kingdome of heauen If once vvee purpose to be the seruantes of god and to continue as his adoptiue children vvithin the arcke of his churche vvee should neuer forsake so blessed a purpose not suffer our selues to be cast out of so sure and so certaine a place If Adam in originall iustice vvould haue persisted neyther had he bene thrust out of paradice nor vvee subiect to so many miseries and tribulations If Salomon vvould haue perseuered in the fauour so aboÌ„dantlie receaued of god his saluauation had not bene so doubtfull if the first angel and iudas had continued as they began the one had not bene thrust out of heauen nor the other depriued of the apostleship nor of all the fruite and merite of his former labours if Moyses and Aaron had not giuen ouer their hope to obtaine the land of promise they had entred therin vvith Iosue and Caleph many men had great fauours of god but because they vvanted the blessed gift of perseuerance vvhich is nothing els then a continuation in the good gods gratious fauour vnto the last gaspe of our liues those fauours are nouv rather an increase of their vvoe then a diminishing of their euerlasting paine Conâ— Aâ—â—â— And therfore the councell saith Adiutorium Dâ—i renatis sanctis simpliciter est imploraendum vt ad finem bonum peruenire possini euerie one though neuer so liolie and of god adopted must simplie and sincerlie implore his speciall healpe that he may come to a good end â— clâ—s 11 ad quaÌ„cumque partem ceciderit lignum siue ad austrum siue ad aquilonem ibi manebit vvheare soeuer the tree falleth vvhether it be tovvardes the South or North there it remayneth if vvee dye in gods grace vvee shal be sure to obtaine glorie though vvee may be in purgatorie vntil the paine due vnto the sinne be satisfied if vvee die in deadlie sinne ther is no hope of saluation nor of the inheritance purchased for vs by the blood of Chriest vvhich vve ought vvith feare and tremblinge to procure being not assured therof vvhen it is said nemoscit vtrum odio vel amore dignus sit none Knovveth vvhether he be vvorthy eyther of loue or of hatred and as Iob saith si venerit ad me non videbo eum Ioh. 9 si abierit non intelligam vvhen god vvill vvouchsafe to come vnto me I shal not perceaue it and vvhen he vvill departe from me by his grace I shal not vnderstaÌ„d it vvherfore saith he si simplex fue ro hoc ipsum ignorabit anima mea If I be simple it is vnKnovven vnto me and therfore S. Paule sayth nihil mihi conscius sum sed in hoc noÌ„ iustificatus sum although my coÌ„science doth not accuse me 2. Cor. 4. yet I am not therby iustified because as the prophet saith peccatum contra me est semper my sinne alvvaies opposeth it self against me Therfore in a bodye so corrupt so enfeebled vvith seÌ„sualities in a soule so subiect vnto sinne in a state so ful of temptations in a vvarfare against so dangerous an hoast so mightie and so stroÌ„ge as there is no povver vppon the earth able to resist it vvithout the special grace of god for vvhich reasoÌ„s let a man be neuer so iust he is not assured of his saluation nisi perseuerauerit vsque ad finem vnlesse he endure vnto the ende THE VERTVOVS and godly people must haue aduersaries in this vvorld CHAP. VII NO cause can vvorke vvithout a subiect and vvhen the vicious and vvicked are certaine morall causes that vvorke according to their malice Arist lib. pri pliy c. 5. 7. For as Aristotle saieth no cause can vvorke but in a coÌ„trarie principle and therefore contra bonum malum esntra vitam mors Euill vvorketh against good death against life Psal 18 Circumuenià mus iustum loquuntur impij quoniam contrarius est operibus nostris diffamat nos Let vs intrap the iust man say the vngodly because he is contrary to our doinges and doth discredite vs. Vertue is a certaine qualitie of the mind vvhich is opposite to vice and can neuer be produced but by contrary qualities by vvhich all other qualities are ingendred So that if in earth so many bloody tyrants had not raigned so many blessed Martyrs had not triumphed in heauen the vertue of vvhose patience exceeding the violence of persecution hath gained spirituall riches to the church a crovvne of glorie to them selues This contradiction betvveen vertue and vice continued from the beginning No sooner came man into this vvorld but the deuill defied him as an enemy The first tvvo brethren Adamschildren prefigured this the one so setting himselfe against the other that hee slue him because him selfe vvas not so good The seed of this discorde tooke roote in Iacob and Esau sonnes of Isaac Esau being a type of the vvicked and reprobate repining at Iacob in vvhom the elect vvere figured Gen. 22 25. as Sainct Augustin said Sicut duo par vuli in â—tero Rebeccae sic in viero ecclesia duo sibi populi inuicem aduersantur Euen as the tvvo infants contended in the vvombe af Rebecca so tvvo sortes of people do striue struggle togither in the body of the church But vvhat should I recount the controuersie of contrarie natures that is to say of man and an Angell or of diuerse persons borne both of one mother nourished perhaps vvith one milke as of Abel and Cain Iacob and Esau or the enmitie of other people some fighting vnder the standard of god some of the deuill Ioseph vvas sold by his enuious brethreÌ„ Dauid persecuted by lunaticke Saul Elias pursued by vvicked Iezabel Elizeus mocked by vngodly children Ierusalem brent by proud Nabuchadonosor and Susanna slandered by tvvo adulterous iudges In all this note that the iust had some singular vertue the vniust subiect to some notorious vice But vvhat should I recount these contentions of diuerse natures in diuerse persons vvheÌ„ the very same is foond in man being but one person or one subiect For the like contention vvas neuer seene betvvixt ennimies as is daily betvveene the tvvo esseÌ„tiall partes vvhereof man is coÌ„posed made I meane the soule and the body the spirite and the flesh the superiour and inferiour partes insomuch as the life of the one is the death of the other the food of the one the poison of the other the gaine of the one the losse of the other and in breefe the vveale of the one the vvoe of the other And from hence it pâ—oceedes that vvee stand in need of so many graces and vertues vvhich albeit
this is he vvhich fought not like a couard for Chriest his fayth and vvas crovvned honorablie by the iust iudge for vvhose honoure he fought this crovvne euerie one of vs do seeâ—e and daylie pray for but vve cannot get the same butt by a most serious combat against fleashe and bloode and against malignant spirits and ther forces This blessed crovvne cannott be gotten butt by those means by vvhich Chriest did set dovvne in his gospel sainge potestis hibere caliceÌ„ Math. 20. can youe drincke of his cupe can youe imitate his blessed passioÌ„ can you vvalke in the streicte and harde vvay can you beare his crosse can youe deny youre self for as Chrysost sayth res pretiosa non nisi pretioso pretio comparatur none can reigne vvith Chriest vnlesse he imitat his passion for a precious ievvel cannott be bought but vvith a precious price therfore as the blessed S. 1. Cor. 1â— Paul saith vigilate state in fide viriliteragite vvatch youre ovvne saluatioÌ„ hold fast your faith he haue youre selues like stoute chaÌ„pions of Chriest let all thinges be don according to charitie remeÌ„ber the firme purpose of christians and behold the image of Chriest crucified THE IVST ARE Not forsaken of god althoughe they seeme vnto the vvicked to be most forlorne and that in there greatest afflictions they receaue of god the greatest consolation CHAP. III. IT seemeth vnto Theodorus Beza that Chriest vtteringe thiefe vvordes Deus meus Deus meus vt quid dereliquisti me my god my god vvhy hast thoue forsaken me vvas in desperation and out of all hope of consolation it seemeth also strange vnto the Iues and gentiles that Chriest beinge god should be subiect vnto the cruell fierce and vnmercifull handes of sinners but it ought not to be strange that he that came to pay the debt of sinne yea the sinnes of all the vvorld should be punished as an vniuersal sinner forsaken of god if it could be possible and of all the vvhole vvorlde and therfore the apost 2. Coâ—â—n 5. saieth qui non nouerat peccatum pro nobis peccatum fecit c. Vvhich did not knovve sinne is become a sinner that is to saye sustaineth the paine that folovveth sinne and for all this represeÌ„tinge not onlie the person of a sinner by vvhich he vvas vvorthye to be forsaken but also the person of the iust vvhich neuer vvantes his comforte in his greatest tribulations Lue 22. did beholde presentlie the Angel Gabriel comfortinge him god vvould neuer suffer vs to fight vvyth oure enymies vvithout sufficient forces and fightinge beholdeth vs and in the skirmishe healpeth vs. Chriest vvas present vvith Sanct Anthonie in the vvildernisse D. Ath. in visa D. An fightinge vvith the deuill althoughe he did not appeare visiblie vntill the deuill vvas vanquished and S. Anth. conqueroure vvhich vvhen he asked of Chriest vvheare he vvas all this vvhile ansvveared that he vvas present expectinge his indeuoure and healpinge him in the combate If god be present euerie vvheare by his essence presence and povver as he is in deede accordinge to all the diuins and accordinge vnto Mercurius Tresmegistus vvho sayth that god 〈◊〉 Tresâ—â—â— is figura sphaerica cuius centrum est vbique circumferentia vero nusquaÌ„ god is a globe vvhose centre is in all places vvhose circumference is no vvheare and as the prophet saithe si ascendere in câ—â—lum tu illic es si defcendero in infernum ades Ps â—â— if I ascend vnto heauen there you are if I descend vnto hell thou arte present If god be in all places and in the entitie and beinge of euerie thing Actorum capite 17. that he createth as the apostle saith in ipso viuimus mouemur sumus in him vve liue moue and haue our beinge vvhere fore should not he be vvith these that craue and implore his assistance as him self auoutched by the prophet and vve ought to beleeue him clamauit ad me ego exaudiaÌ„ cum ipss sum in tribulatione Psal 90. c. he hath cryed for my helpe and I vvill heare him in tribulation I vvilbe vvith him I vvill deliuer and glorifie him Act. 6. sanct SteaueÌ„ did see him standinge at the right haÌ„de of the highest he met S. Peter goinge to Rome to be martyred and said thiefe vvordes vado Romam iterum crucifigi Abâ—ias in vita Sanct peter I go to Rome to be crucified the second time because that S. Peter vvas goinge thither to be crucified as S. Ambrose saith in martyrio Christus occiditur in t is amb in 4. â— 2 ad Cor. qui pro fide patiuÌ„tur aut morteÌ„ aut vincula aut verbera Christi passiones suÌ„t c. Chriest is slayne in his martyrs and vvho so euer suffre death fetters stripes chriest suffereth vvith theÌ„ that his life may be manifested in there death vvherfore S. Paule desirous of martyrdome sayeth viuo ego iaÌ„ non ego viuit in me Christus though I liue ad Gâ— 2. yet it is chriest by vvhome I ame quickned that liues in me vvhich giueth fortitude and strength vnto all martyts vvhose sufferinge doth shevve the interance of the life to come vvhich Chriest promiseth vnto them that do suffer tribulations for his sake These afflictions of the iust by vvhich ther patience is exercised and ther grace increased are great motiues to harden and confirme the vvicked in ther vngodlinesse for beinge deliuered vnto ther handes they thinke that god doth altogether forsake them and that he loueth them vvhome god maketh his vvhippe to scourge and punishe the godlie and therfore the Turckes doe bragge and boast that they be the choysen people of god for that be doth vse ther helpe to punishe the sinnes of christiaÌ„s the heretickes are hardened and confirmed in ther heresies by reason of so many victories gotten by them against catholickes vvhose manifolde trespasses and horrible offences haue giuen povver and force vnto the aduersaries against them vvhich are suffered by god to reforme the vvicked and abhominable liues of catholickes vvhose miseries and calamities as they ought to be a vvarninge to ameÌ„d the vices and discomposed behaviour of the one so they ought not to be occasions of the ruine and obduration of the other assuringe your selues if ther remayneth no sinne amongest you to be punished or negligence to be chastised or any fault to be corrected yet your fayth must be tried by your patience your religion made perfect by your persecution and god glorified by your tribulation multae tribulationes iustorum the iust must be subiect to troubles and therfore let none thincke that your religion is bad because it is persecuted or you that are the professors therof to be forsakeÌ„ of god because he suffers you to bethus persecuted the vvife of Iob did more trouble her husband theÌ„ all his aduersities by sayeinge ad huc permanes in innocentia Iob. 2. benedic deo morere
increased by daylie profit the fortitude of a valiant minde serueth to no purpose vvhich in daÌ„gers shevveth not his vertue all motions are friuolous vnles they come vnto their end the vvay is miserable that leadeth not vnto our cuntrie vvhich is heauen in vayne vvee runne if vvee comprehend not Chriest and of all men vvee be most miserable if vvee seeke for our laboures the revvarde of this vvorld of vvhich Chriest did depriue his deerest friendes The onlie rest and felicitie vve should craue of god in this shorte life is to prepare our heartes for god to direct oure vvorkes and vvills vnto him and to dispose and frame our selues to accomplishe his blessed vvill and obey his commandement as Dauid hath done inclinaut cor meum ad faciendas iustificationes tuas in aeternum Ps O lord I bind my self for euer to follovve and obserue thy commandementes Psal 26. to vvhich purpose he saith vnam petij a Domint hanc requiram vt inhahitem in domo Domini omnibus diebus vitae meae one thinge I sought of god and that I vvill earnestlie craue at his handes that I maye remayne in the house of my god all the dayes of my life vvhich is nothinge els then to dvvell in his church to abide in the arcke vvith Noe out of vvhich there is no saluation this is that arcke that although all the outragious tempestes of persecution be raysed against it is not drovvned and although all the povver of antichriest be gathered to ouerthrovve it remayneth stedfast and inuincible and although all the heretickes vvhich are the pirates of the sea vvherein the same saileth be coÌ„bined together against it coÌ„tinueth stedfast and ympregnable Blessed are your troubles if you abide in the arcke blessed is your fayth vvhen by the tryal of persecution novve intended you be found constant therin blessed is your religioÌ„ beinge in your afflictions dulie obserued and in your dangers perfectlye purified and blessed be your aduersities that bringe patience for tribulation vvithout exercise of that vertue meriteth nothinge vvhen Chriest saith in your patieÌ„ce and not in your tribulations you shall possesse your soules and enioy the crovvne of your saluation and S. Luc 21. Cyprian saith paena non facit martyreÌ„ sed causa torment maketh not the martyre but the cause for vvhich he suffereth and seinge the cause of your troubles is your old ancieÌ„t faith for vvhich as S. Gregorie saith luctameÌ„ coÌ„tra malignos spirit sumeredebetis you ought to striueand struggle against vvicred spirits you haue rather cause of coÌ„fort theÌ„ of sorrovv quia merces vestra as our sauiour saith copio sa est in caelis be cause your revvarde is great in heauen By this fayth Chriest is espoused Osee 2. and affianced in marriage as Osee the prophet saith despoÌ„sabo te mihi in fide iustitia I vvill betroth you vnto me in faith and in stice For by faith god dealeth vvith our soule as a kinge that is to be married by his embassadors vnto a Queene that is absente vnto vvhich he sendeth his picture that beholdinge and seinge his proportion and resemblance shee may loue him and so accept of the marriage and come vnto him this is the same that the apostle sayth 1. Cor. 13. videmus nunc per speculum in aenigmate tunc autem facie ad faciem vve behold him novv as it vvere in a glasse or in obscurity but theÌ„ in his ovvne kingdome vvee shall contemplate him face to face By fayth vve vvalke vnto him this is the fayth of vvhich the apostle speaketh ad Heb. 12 by vvhich saith he the sainctes ovvercame kingdomes they obtained ther desired purpose they haue stopped lyons mouthes they haue extinguished the furie of the raginge fire they vvere hardie and stronge in the battell they haue ouerth rovvne the forces of the geÌ„tiles some vvere quartered some vvere cast into prisoÌ„ some vve re vvhipped and brought to coÌ„fu sioÌ„ some vvere stoned to death so me vvere sovveÌ„ in skinnes of beastes and so cast to be deuoured of other beastes some others did flie vnto the mouÌ„taines vvhere they ended ther liues in holes incaues of the earth in most pittifull maÌ„ner in nakednesse and vvearines these by the testimonie of their faith vvere tried and by their trial vvere found coÌ„staÌ„te and by their coÌ„staÌ„cie leaft behind theÌ„ blessed exaÌ„ples for vs to follovve such as vvere good amoÌ„ge the I sraelits did laboure in nothing so much as in keepinge their fayth vnto god vnspotted their religioÌ„vndefiled this is the chiefest point in their last testament to coÌ„mitvnto their childreÌ„ this vvhen Iosue vvas readie to die he did send for the tribes of Israel reckoning vnto them so many priuiledges and graces they had receaued of god and did commend vnto them speciallie the obseruation of his commandemeÌ„ts Iosue 24. and a great zeale to hold fast their lavves the like did old Mathathias father of the Macabees in the houre of his death left no other testament vvith his childreÌ„ Maca. lib. 1. c. 1. then this hoalsome couÌ„sell vvith these memorabe vvoordes childreÌ„ hold fast your lavves and giue your liues for the testament of youre fathers remeÌ„ber the vvorkes and exploites of your auÌ„cetours vvhich they haue atchieued and you shall obtaine immortall glorie S. All â—i Paul saith that he vvas not onlie readie to suffer and beare all tormentes at Hierusalem but also to die for the name of Chriest vvith vvhose loue and contemplation he vvas so much rauished that he saith so often cupio dissolui esse cum Christo Gal. 2 I desire to be dissolued and enlarged from the prison of this corporall luÌ„pe and to enioy Chriest for vvhen he liued he said gaudeo in passionibus pro vobis adimpleo ea que desunt passionum Christi 1. Cols in carne mea proÌ„ corpore eius quod est ecclesia I reioice in sufferinge for you and do accomplih vvhat vvanteth of Chriest his passions in my flesh for his body vvhich is his church not that there vvas any thinge of Chriest his passion or the merites therof left vnfinished for he hath sufficientlie satisfied the eternall father de rigore iustitiae as the diuines doe say in the rigour of iustice for our offeÌ„ces but the afflictions and tormentes that the sainctes do suffer for the church should be added and ioyned vnto Chriest his sufferance and passion to increase and augment the treasures of the churche for the alayeÌ„g and assvvaginge the dread full paines due unto our sinnes out of vvhich treasures and riches so many indulgences are granted by the chief pastor therof for this purpose vnto vvhich agreeth the glose of S. Ambrose vppon that place suppleo reliquias pressu rarum Christian carne mea pro corpore eius quodest ecclesia I do make vp the relickes and fragmeÌ„ts that lacked of the passion and tormentes of Chriest in my ovvne fleshe vvhich is his
church the consideration vvherof moued S. Basil before the iudge of the Emperour threatninge and coÌ„mandinge him vnder paine of death â— Basil to forsake his olde religion and to conforme him self vnto the iniunction of the Emperoure to saye I vvould I had a better gift to be represented vnto him that vvould deliuer me out of this corrupte carcase out of this chaos of confusion out of the valley of teares and out of the shadovv of death then this poore life of mine vvhich god did leÌ„d vnto me to serue him and novve this is the time that I ought to offer it in a liuelie sacrisiee for his honoure that gaue it and for his church S. Paule also vvritinge vnto the Romans obsecro vos saith he vt exhibeatis corpora vestra Rom. 12. hostiaÌ„ sanctaÌ„ Deo placenteÌ„ rationabile obsequium vestruÌ„ nolite coÌ„formare huie seculo I desire you most earnestlie that you offer vp your bodies a liue lie and holie hoste in a most seruiceable and pliaÌ„t maÌ„ner vntogod vvhich must be gratefull and acceptable vnto him and do not coÌ„for me your selues vnto this vvorlde The reason vvhy vve should so do he giueth vnto the Corinth saieng Christus pro omnibus mortuus est 2 ad Corin. c. 5. vt qui viuunt non sibi viuant sedei qui pro ipsis mortuus est resurrexit Chriest vvas dead for all to the ende that such asdo liue should not liue vnto them selues but they should liue and die for his sake vvhich vvas dead and did rise for them Most noble christians descendinge from the loynes of Abraham from the familie and race of Iacob from the stocke of lesse from the victorious and triumphant lyon of Iuda like noble lyon behaue your selues in this combate of your faith in vvhich if you shrinke and shevve your selues base and couardlie soldiers vvhich god for bid it is not the temporal seruitude of 7 or 100 yeares or that of men vvhich though they be neuer so cruell haue some commiseration or some kind of humanitie tovvardes one another but it is the perpetuall and most miserable slauery and captiuitie of deuils vvhich hath no pitie or compassion of man that you do hazard and purchase vnto your selues neyther is it an Earthlye kingdome or temporall inheritaÌ„ce you loose thereby but the euerlastinge glorye of paradice the societie of the blessed sainctes the consolation of Chriest and the vision of the blessed trinitie vvherin consisteth all our felicitie remember vvhat ouerthrovv your faith hath giuen vnto all the forces of Sathan and vvhat glorious victories it hath gotten against all the vvorld as S. Iohn saith haec est victoria 1. Io. 5 quae vicit mundum fides vestra by your fayth the victorie is gotten against the vvorlde Be not carried avvay vvith the false resemblance of the vnconstant promotions of this vvorld cast of all the vayne hope of the dangerous honoures of mortall men accipite as the apostle saith armaturam Dei ad Eph. 6. vt positis resistere in Die malo putt on the complete harnesse of god that you may resist in the euill day Imitate the lyon vvho beholdinge the hunters comminge verie stronge against him and beinge not able to shunne them respecteth not their strength nor their vveapons least hee should be terrified therby beholdeth onlie the earth and striketh him self vvith his taile euen so in all our difficulties vvee ought to beholde our frailtie and proper miseries and the shortnesse of oure temporall life so vncertaine so oppressed vvith sundrie calamities vvherin the banished and forlorne children of Eua doe lye hovvlinge and groueling vvhich are deformed vvith so many spottes and blemishes of disloyaltie and dissobedience against god troubledvvith so many passions distracted vvith so many cares confounded vvith so many errors ouervvhelmed vvith so many temptations altered vvith so many humoures infected vvith so many diseases ex posed vnto all dangers of eternall vvoe if our soule be corrupted by sinne and not replenished or beautified by the grace of god or not mortified by the rod of discipline or not hated of such as before did loue it for as Chriest saith Luc. 14 Io. â—2 qui odit animam suam in hoc mundo in vitam aeternam custodit cam c. vvho hateth his life in this vvorld shall preserue it vnto life euerlastinge Accordinge to S. Aug. D. Aug. tract 51. in Ia. si male amaueris tunc odisti si bene oderis tunc amasti foelices qui oderunt custodiendo ne perdant amando if thou louest it ill then thou hatest it if thou hatest it vvell then thou hast loued it and blessed are they that hate it by keepinge it least they loose it by louinge it certainely he that hateth it is he that ouercometh the fearefull pangs of the second death It is said Apoc. 2 qui vicerit non ladetur a morte secunda vvho soeuer ouercommeth shall receaue no harme of the second death and shall also receaue the inuisible and hiddeÌ„ maÌ„na and seinge our ovvne forces are so sleÌ„der and our aduersaries so innumerable and so stroÌ„ge as vvee are not able to ouercome them but by supernaturall healpes and graces that our heartes may be inflamed vvith his loue and in kindled vvith blessed desires Psal 38. that vvee may say vvith the prophet concaluit cor meum intra me my heart did vvax vvarme in my bodie and vvith S. Aug. scribe domine vulneratua in corde meo vt ibi legam dolorem amorem cuncta aduersa propter te sustineam li benter O lord vvrite thyvvoundes in my hearte that therin I may beholde vvhat loue youe doe beare vnto me and troubles you suffred for me and vvill embrace all aduersities vvillinglie for thy sake and so I vvill neuer feare in domino speraui nontimeboquid faciet mihi homo vvhat man can do against mee Psal 55. TO BEGINN VVEL and not continue therin auaileth nothinge to our iustification CHAP. VI. GOD promised vnto vs a revvarde for our laboure a paye for our vvorke and a crovvne for the victorie vvhich neyther he vvill bestovve more vve shal receaue vntill our vallour be knovven and the battell ended vvhich beginneth against vs vvheÌ„ vvee haue the vse of reason vvhe vvee beginne to manage and dispose our actions according or contrarie to reason and continueth vnto the last moment of our life Our sauiour telleth vs qui perseuerauerit vsque in finem hic saluus erit Matth. 24. vvho so euer shall persist vnto the end shal be saued if vvee be faithfull in our promise made vnto god and patient in our laboures sustained for him he also vvilbe fayethfull and vndoubt full in accomplishinge that he promised liberall and bountifull in revvardinge vvhat vvee haue deserued This is it vvhich he said speakinge vvith his disciples you are those that do abide vvith me in my troubles and temptations Luc. 2â— and therfore I haue
sterne of original grace carried a vvay not vvhere reason vvould direct but vvhere vnrulie appetits do mislead this he said of oure vnbridled luste and disposition vnto base appetites and although this inclination in those that are baptised is not a sinne yet it prouoketh and disposeth vs vnto sinne and is called by the diuins fomes peccati vvhich is the lavve of the flesh vvhose desire and affection is contrarie to the desires of oure spirit vvhich vvitnesseth S. Rom. â— Paul saieng I haue a lavve in my members vvhich resisteth the lavve of my minde and laboreth to make me vassall and captiue to the lavve of sinne and and therfore he sayth vvho shall be able to deliuer me from this bodie of death of vvhich coÌ„playneth holie Iob. Iob 6. saing quare me fecisti contrarium tibi factus sum mihi metipsi grauis vvherfore hast thou framed me contrarie vnto thee and displeasant vnto my self and therfore he said non est auxilium mihi in me and of my self I haue no healpe by reason of his inferiour parte disposed to sinne vvhich do perturbe and diuert vs from the true path of the creator and the rule of vertue and also maketh vvarre against the superior parte vvhich is his spirit vvhich participatinge as it vvere vvith god that rightlie amongest reasonable creatures ought to obtaine the place of gouerment beinge by nature indued and enobled vvith a beame of heauenlie brightnesse and to bring them to any agreement or peaceable harmonie the handmayde must obey the mistresse and the bodie the soule vvhich cannot be brought to passe but by the force of extreame lavves that must be seuerlie executed vpon a lavvlesse and vnrulie seruant 1. Cor. 9 vvhich S. Paul extended rigourously tovvarde his ovvne bodie saieng castigo corpus meum in seruitut emspiritus redigo carnem meam c. I chastice my bodie and reduce my flesh vnto the seruitude of the spirit the like all the sanictes haue don by fasting vvachinge prayeÌ„g and other austere vvorkes of religion and pennaÌ„ce and by this meaÌ„s haue gotten the vpper haÌ„d of this slaue and rebellious seruant not onlie reuolteth from the spirit but also dravveth the spirit from god by reason of vvhose rebellion vvee be come disloyall vnto his commandementes insensible to his inspirations vnthankefull vnto his benefites careles of his diuine iustice obliuious of his mercie and forgetfull of our ovvne saluation and god almightie for a iust punishment vvhich vvee haue deserued permitteth for that our soule vvould not obey god shoulde become a slaue vnto the fleshe vvhich is his ovvne slaue vvhich S. August doth verifie quoniam anima superiorem dominum suo arbitrio deseruerat inferiorem famulum carnem ad suum arbitriuÌ„ non tenebat because the soule Decluitas Dei lib. 1â— c. 14 by the libertie of free vvill did forsake god oure supreme lorde the inferiour vvhich is the flesh rendreth not that obedience vnto the soule accordinge vnto the slauerie of the one and libertie of the other not that the soule hath no povver to command and constraine the fleshe to obey for it hath free vvil to do and vndo vvhat liketh it best and as S. Aug. saith voluntate propria quisque malus none committeth sinne but by his free vvill and so he said ream linguam non facit nisi rea mens Aâ—ug de ni lib. 2. ci â—â— our toung is not guiltie but by our guiltie minde vvhich he confirmed in his 14. Aug. deci l. i3 c. i4 Aug. lib. i4 cap. i3 booke nec carâ— corruptibilis animam peccatricem sed anima peccatrix fecit esse corruptibilem carnem nether the corruptible flesh maks a sinnefull soule but the sinnefull soule makes the flesh corruptible for the greatest difficultie that vve haue to supprise the flesh the vnre asonable concupiscence therof proceedes of the longe custome and continuance of the soule in sinne as the said S. Aug. saith libidini dum seruitur facta est consuetudo dum consuetudini non resistitur facta est necessitas our luste beinge obeyd is be come a custome and this custome beinge not quicklie restrained grovveth vnto an necessitie of nature vvhich can be hardlie repelled D. Aug. Arist 〈◊〉 and so Arist saith voluntas adhaerens peruerso fini non potest diu carere praua electione our vvill tending vnto an ill end vnto vvhich it is impelled and moued by this said bad inclination cannot be longe vvithout bad means to put it in execution for the outvvard obiectes and occasions by vvhich it is moued as also the internall passions of our base affection by vvhich it is daylie sollicited ouerruled do so peruert our iugement blinde our vnderstanding infect our vvilles as vve may say vvith the prophet defecit me virtus mea lumen oculorum meorum non est mecum my force did faile me and I haue not the vse of my sight this he said by reason of his great fall from gods grace of vvhich beinge depriued he vvas blinded vvith brutish coÌ„cupiscence and made a slaue vnto his passions therfore he said possederunt nos alij domini absque te vve forsake the o god and do yeeld our selues to other lordes vvhich are our sinister desires vvhich vvee follovve and self vvill vvhose vnresonable commandementes vvee obey the vvhich hath so grieuouslie vvounded our soules that it can neuer be cured but at the great coste and charges of our said proper vvill that inflicted the same and as svvelling vlcers must be healed be hoat burning iron by vvhich the deadlie canker vvich lieth vnder the flesh may be taken avvay so this poysoned canker vvhich lurketh in our heartes and gnavveth our intrailes by vvhich vvee languish and pine avvay cannot be healed but by sharpe medicine of troubles and persecutions and as the apostle saith virtus in infirmitate perficitur the perfection of vertu is made knovven in aduersitie 2. Cor. iâ— for as Roses the more they be prest the better they smel frankencense before it be cast vnto the fire shevveth not his vertue nor our fleshe before it be seuerlie punished and restrained of her pernicious dangerous libertie acknovvledged eyther superiour to command it or lavve to bridle and direct it Alexander the great beinge vvounded vvith an arrovve in his side did acknovvledge him self to be amortal maÌ„ vvhere as before through victories gotteÌ„ in so many battailes the coÌ„quest obtained ouer so many nations vvas so proude that he coÌ„manded him self to be adored as god Prouer. 28. therfore the holie ghost said beatus est home qui semper est pauidus Happie is that man that is alvvaies fearful of him self by libertie vve become dissolute and carelesse by restraint vvareful circumspect the Romans giuinge libertie vnto the Bactrians for that they did succour the Consul Rufus in the spartan vvarres they refused it saynge that by libertie they should become slaues The common vvealth of the
LacedemoniaÌ„s being so glorious renovvmed in many excellent vertues so soone at it began to liue at quiet presentlie declined and at length fell to ruine the vvhich may be Knovven and verified of the Romans by the contention that vvas betvvixt Cato and Scipio Nasica Cato vvas of opinion that Carthage should be altogither destroid Scipio vvould haue it preserued for that the Romans hauing no aduersaries abroade through longe peace and quietnesse should be vveakned vvoe be vnro you Rome saith he if Carthage stande not for external vvarres being ended then intestine variance and ciuill discorde vvas renevved betvvixt the Romains them selues vvhich vvas the cause of greater calamitie amonge them then all the forraine vvarres they had against their foraine enimies The vniuersal peace of the church vvas the cause that manye horrible dissentions and dangerous schismes vvere amongest church meÌ„ amoÌ„ge vvhoÌ„ through long quietnesse the key of knovvledge fayled in many iniquitie did abound and charirie vvaxed colde vverfore Isaiah Isa 37. D. Per. â—er 33 iâ— Cant. cried out in pace amaritudo mea amarissima in peace I am most disquieted and as S. Augustine saith the persecution of tirantes is grieuous the persecution of heretickes is vvorse but that of voluptuous pleasures and quiet rest is the most dangerous of all because as S. Chrysost D. Chrys saide tormenta faciebant martyres blandimenta vero Epicuros torments makes martyrs pleasures epicures of vvhich peace the spouse in the canticles saith nigra sum sed formosa filie Hierusalem Cant. 1. v. â— I am blacke but vvell fauored o daughters of Hierusalem vvhich vvordes Origenes interpreted to be spoken of the soule of man vvhich by the grace gotten in affliction is purified and made beautifull vvhich before by longe quietnes and our corruptible inclination te â—uÌ„to vvas deformed Dauid through long peace and tranquilitie of spirituall consolation Psal 29. said in abuÌ„dantia mea non mouebor in aeternum in abundance of long rest and diuine consolation I shal neuer be moued vvhich vvas the cause as S. Basil saith that Dauid fell so grieuouslie and said after vvardes non est pax ossibus meis my bones haue no rest Psal 37. in flagellis paratus sum dolor meus in conspectu meo semper I prepare my self for gods discipline and my grief is alvvaies before myne eyes and lest the manifold graces and priuiledges of the apostle should be the occasion of his fall of he should take pride therof or thinke himself secure and void of any danger he said ne magnitudo reuelationum extollat me c. 2. Corin. 1â— least the manifold reuelations of god should puffe me vp the stinge of the flesh vvhich is the angell of Satan doth buffet me it vvas said vnto Adam by god maledicta terra in opere tuo in laboribus coÌ„medes de ea Gene. 3. spinas tribulos germinabit tibi cursed is the earth in thy vvorke in thy labour thou shalt eat thy bread thorns and thistles it shal bring forth vnto thee and altlough there vvere no deuill to tempt vs the flesh that bringeth forth the said briers ad thistles tempteth vs and endeuoreth to defile vs vvith her raging concupiscence the vvorld laboreth vvith his vanitie to ouerthrovv vs the soule vvith her pride to confound vs and besides there is a deuil that vexeth vs and teÌ„pteth vs to fall avvay froÌ„ god euery day quia hic enim nobis colluctatio aduerfus carnem sanguinem sed aduersus principes ad Fps 6. c. For vvee do not onlie struggle vvith flesh and blood but vvee haue our combate against the povver and strength of the princes of darknesse as longe as vvee liue in this vvorld vvee ought not to expect peace and as longe as vvee be coÌ„passed vvith so many aduersaries vvee ought not to feare their inuasioÌ„s and as longe as vvee are sailinge in the dangerous sea of this vvorlde in vvhich vvee must passe throughe the dangerous gulfe of death vve must passe by the narrovue vvay of pennance and mortification if vvee meane to come vnto life and not through the broad vvide vvay of pleasures vnles vvee intende to fall into confusion ther is nothinge so hurtefull for a christian soldiour as the pleasures of this vvorld vnto vvhich vvee dedicat our selues if vvee had no aduersaries to vvithdravv vs from them the soldiours of Hanniball after the famous victorie obtained in the battle of Canas against the Romans through vvanton pleasures and rest vnto vvhich they gaue them selues at Capua vvere after so softened and enfeebled that they vvhich vvere able to indure great traueles Plut. in vi ta Hamb and sustaine much labour vvherby they did vvinne many battles against the Romans vvere by their ovvne quietnes and pleasures vanquished and ouercome by their said enimies all ecclesiasticall histotories do beare vvitnesse that the church of Chriest is fubiect to confusion and danger in time of any peace Cyp. serm de lapsis or quietnesse S. Ciprian also doth verifie the same Dominus inquit probare suam familiam voluit quia traditam nobis diuinitus disciplinam pax longa corruperat iacentem fidem paene dixerim dormientem censura celestis erexit studebant singuli augendo patrimonio non in sacerdotio religio deuota non in praesbiteris fides integra non in operibus misericordia non in moribus disciplina our lord saith he vvould trie his familie and because gods religion vvas corrupted by longe peace and our faith vvhich languished by long quietnesse vvas by celestiall correction raised vp euerie one did studie hovv to augment his patrimonie in preisthood no deuotioÌ„ vvas obserued in churchmen faith vvas not sincerlie kept their vvorkes vvere vvithout mercie and their manners vvithout discipline this infamie and disorder brought in by the tranquilitie of the church as the good martyr telleth D. Aug. de vera relag â— 8. vvas reformed by the persecution and troubles therof for as S. Aug. saith multa ad fidem catholicam pertinentia dum hereticorum callida inquietudine vexantur the vexations and disquietnesse of heretickes redovvndeth to the good of the catholick faith that it may re defended against them that it may be more dulie examined more diligentie considered more duetifullie obserued more clearlie vnderstode more feruentlie preached and being brought in question by the aduersarie may be religiouslie embraced so god may be glorified Chriest honored our fayth renovvmed the constancie of the good confirmed the vveake strengthned the hereticke confounded and Sathan ouerthrovven thus farre S. Aug. Chry. in Math. 20. vnto vvhich agreeth Sainct Chrys virtus fidet in periculis securaest in securitate periclitatur the vertue of faith in danger is secure in securitie is in danger for nothing saith he abateth the force o fayth somoch as long peace holie Arsenius after that he obtained of god to be deliuered of some temptations by vvhich he vvas attached